Galatians 1 commentary

St. Paul was an apostle of Jesus Christ; he was expressly appointed by him, consequently by God the Father, who is one with him in respect of his Divine nature, and who appointed Christ as Mediator. Grace, includes God's good-will towards us, and his good work upon us; and peace, all that inward comfort, or outward prosperity, which is really needful for us. They come from God the Father, as the Fountain, through Jesus Christ. But observe, first grace, and then peace; there can be no true peace without grace. Christ gave himself for our sins, to make atonement for us: this the justice of God required, and to this he freely submitted. Here is to be observed the infinite greatness of the price bestowed, and then it will appear plainly, that the power of sin is so great, that it could by no means be put away except the Son of God be given for it. He that considers these things well, understands that sin is a thing the most horrible that can be expressed; which ought to move us, and make us afraid indeed. Especially mark well the words, “for our sins.” For here our weak nature starts back, and would first be made worthy by her own works. It would bring him that is whole, and not him that has need of a physician. Not only to redeem us from the wrath of God, and the curse of the law; but also to recover us from wicked practices and customs, to which we are naturally enslaved. But it is in vain for those who are not delivered from this present evil world by the sanctification of the Spirit, to expect that they are freed from its condemnation by the blood of Jesus.

Those who would establish any other way to heaven than what the gospel of Christ reveals, will find themselves wretchedly mistaken. The apostle presses upon the Galatians a due sense of their guilt in forsaking the gospel way of justification; yet he reproves with tenderness, and represents them as drawn into it by the arts of some that troubled them. In reproving others, we should be faithful, and yet endeavour to restore them in the spirit of meekness. Some would set up the works of the law in the place of Christ's righteousness, and thus they corrupted Christianity. The apostle solemnly denounces, as accursed, every one who attempts to lay so false a foundation. All other gospels than that of the grace of Christ, whether more flattering to self-righteous pride, or more favourable to worldly lusts, are devices of Satan. And while we declare that to reject the moral law as a rule of life, tends to dishonour Christ, and destroy true religion, we must also declare, that all dependence for justification on good works, whether real or supposed, is as fatal to those who persist in it. While we are zealous for good works, let us be careful not to put them in the place of Christ's righteousness, and not to advance any thing which may betray others into so dreadful a delusion.

In preaching the gospel, the apostle sought to bring persons to the obedience, not of men, but of God. But Paul would not attempt to alter the doctrine of Christ, either to gain their favour, or to avoid their fury. In so important a matter we must not fear the frowns of men, nor seek their favour, by using words of men's wisdom. Concerning the manner wherein he received the gospel, he had it by revelation from Heaven. He was not led to Christianity, as many are, merely by education.

St. Paul was wonderfully brought to the knowledge and faith of Christ. All who are savingly converted, are called by the grace of God; their conversion is wrought by his power and grace working in them. It will but little avail us to have Christ revealed to us, if he is not also revealed in us. He instantly prepared to obey, without hesitating as to his worldly interest, credit, ease, or life itself. And what matter of thanksgiving and joy is it to the churches of Christ, when they hear of such instances to the praise of the glory of his grace, whether they have ever seen them or not! They glorify God for his power and mercy in saving such persons, and for all the service to his people and cause that is done, and may be further expected from them.

1. Paul, an apostle. In the salutations with which he commenced his Epistles, Paul was accustomed to claim the title of “an Apostle.” His object in doing so, as we have remarked on former occasions, was to employ the authority of his station, for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God; and therefore he demands a hearing on the ground of his being “an Apostle.” Let us always bear this in mind, that in the church we ought to listen to God alone, and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us, must speak in the name of God or of Christ.

But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, than in his other Epistles; for he does not simply affirm that he was called by God, but states expressly that it was not either from men or by men. This statement, be it observed, applies not to the office which he held in common with other pastors, but to the apostleship. The authors of the calumnies which he has in his eye did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle.

We are now speaking of the apostleship in the strictest sense; for the word is employed in two different ways. Sometimes, it denotes preachers of the Gospel, to whatever class they might belong; but here it bears a distinct reference to the highest rank in the church; so that Paul is equal to Peter and to the other twelve.

The first clause, that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to “take this honor unto himself,” (Hebrews 5:4,) so it is not in the power of men to bestow it on whomsoever they choose. It belongs to God alone to govern his church; and therefore the calling cannot be lawful, unless it proceed from Him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience, but by ungodly motives, may happen to be regularly called. But Paul is here speaking of a call ascertained in so perfect, a manner, that nothing farther can be desired.

It will, perhaps, be objected — Do not the false apostles frequently indulge in the same kind of boasting? I admit they do, and in a more haughty and disdainful style than the servants of the Lord venture to employ; but they want that actual call from Heaven to which Paul was entitled to lay claim.

The second clause, that he was called not by man, belonged in a peculiar manner to the apostles; for in an ordinary pastor, this would have implied nothing wrong. Paul himself, when travelling through various cities in company with Barnabas, “ordained elders in every church,” by the votes of the people, (Acts 14:23;) and he enjoins Titus and Timothy to proceed in the same work. (1 Timothy 5:17 Titus 1:5.) Such is the ordinary method of electing pastors; for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen.

But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I have already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the Gospel; for the point in dispute was the apostleship. It was necessary that the apostles should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself (Matthew 10:1) called the Twelve; and when a successor was to be appointed in the room of Judas, the church does not venture to choose one by votes, but has recourse to lot. (Acts 1:26.) We are certain that the lot was not employed in electing pastors. Why was it resorted to in the election of Matthias? To mark the express agency of God for it was proper that the apostles should be distinguished from other ministers. And thus Paul, in order to shew that he does not belong to the ordinary rank of ministers, contends that his calling proceeded immediately from God. “C’est a dire, sans aucun moyen des hommes.” “That is, without any agency of men.”

But how does Paul affirm that he was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied, that he had previously discharged the duties of an apostle, and that, consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected, that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct, and obvious reply is, that he did not intend here to set aside entirely the calling of that church, but merely to shew that his apostleship rests on a higher title. This is true; for even those who laid their hands on Paul at Antioch did so, not of their own accord, but in obedience to express revelation.

“As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away.” (Acts 13:2,3.)

Since, therefore, he was called by Divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentiles, it follows, that he was not brought forward by men, although the customary rite of ordination was afterwards added. “Quoy que depuis on ait observe la ceremonie accoustumee en l’ordination des ministeres.” “Although the ceremony usually performed at the ordination of ministers was afterwards added.”

It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view; for they were in the habit of glorying in the name of men. His meaning will therefore stand thus: “Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them; for I hold my commission from God and Christ.”

By Jesus Christ and God the Father He asserts that God the Father and Christ had bestowed on him his apostleship. Christ is first named, because it is his prerogative to send, and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned; as if he had said, “If there be any one whom the name of Christ is not sufficient to inspire with reverence, let him know that I have also received my office from God the Father.”

Who raised him from the dead. The resurrection of Christ is the commencement of his reign, and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ, while he was on the earth. He argues, on the other hand, that, as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore more illustrious than it would have been, if Christ, while still a mortal, had ordained him to the office. And this circumstance deserves attention; for Paul intimates that the attempt to set aside his authority, involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection of Christ; because the same heavenly Father, who raised Christ from the dead, commanded Paul to make known that exertion of his power.

2. And all the brethren who are with me. — He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number, and would not despise a whole congregation. His general practice is, to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle: at least, he never mentions more than two names, and those very well known. But here he includes all the brethren; and thus adopts, though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians, and preparing them to receive instruction.

To the churches of Galatia. It was an extensive country, and therefore contained many churches scattered through it. But is it not wonderful that the term “Church”, which always implies unity of faith, should have been applied to the Galatians, who had almost entirely revolted from Christ? I reply, so long as they professed Christianity, worshipped one God, observed the sacraments, and enjoyed some kind of Gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes; and some are marked, not by a few spots, but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a Church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgment of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective; for we must not imagine, that, wherever there is some kind of church, everything in it that ought to be desired in a church is perfect.

I make this observation, because the Papists, seizing on the single word Church, think that whatever they choose to force upon us is sanctioned; though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church; but he would perceive no building. In short, the word Church is often applied by a figure of speech in which a part is taken for the whole, to any portion of the church, even though it may not fully answer to the name.

3. Grace be to you and peace. This form of salutation, which occurred in the other epistles, has received an explanation, to which I still adhere. Paul wishes for the Galatians a state of friendship with God, and, along with it, all good things; for the favor of God is the source from which we derive every kind of prosperity. He presents both petitions to Christ, as well as to the Father; because without Christ neither grace, nor any real prosperity, can be obtained.

4. Who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on Him the attention of the Galatians; for, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions, is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us.

These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance; that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself which Christ offered to the Father; that in Christ, therefore, and in him alone, atonement for sin, and perfect righteousness, must be sought; and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father; for, on the one hand, the Father, by an eternal purpose, decreed this atonement, and gave this proof of his love to us, that he “spared not his only-begotten Son, (Romans 8:32,) but delivered him up for us all;” and Christ, on the other hand, offered himself a sacrifice in order to reconcile us to God. Hence it follows, that his death is the satisfaction for sins. “Pour nos pechez.” “For our sins.”

That he might deliver us. He likewise declares the design of our redemption to be, that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world; for so long as we are of the world, we do not belong to Christ. The word αιών, (age,) is here put for the corruption which is in the world; in the same manner as in the first Epistle of John, (1 John 5:19) where it is said that “the whole world lieth in the wicked one,” and in his Gospel, (John 17:15,) where the Savior says,

“I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil;”

for there it signifies the present life.

What then is meant by the word “World” in this passage? Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The World is, therefore, contrasted with regeneration, as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. “Non pas que cela viene de la creation, mais de leur corruption.” “Not that this comes from creation, but from their corruption.” Christ, therefore, died for our sins, in order to redeem or separate us from the world.

From the present wicked age. By adding the epithet “wicked”, he intended to shew that he is speaking of the corruption or depravity which proceeds from sin, and not of God’s creatures, or of the bodily life. And yet by this single word, as by a thunderbolt, he lays low all human pride; for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world; and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved; not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul, and which ought to satisfy our minds.

According to the will. He points out the original fountain of grace, namely, the purpose of God;

“for God so loved the world, that he gave his only-begotten Son.” (John 3:16.)

But it deserves notice, that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so Will denotes here what is commonly called “good pleasure.” Οὐκ εἶπε κατ ᾿ ἐπιταγὴν τοῦ Πατρὸς ἀλλὰ κατὰ τὸ θέλημα, τουτέστι τὴν εὐδοκίαν “He did not say, according to the command, but according to the will, that is, according to the good pleasure, of the Father.” — Theophylact. The meaning is, that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said, “Of God who is our Father.” “An English reader would readily suppose that ‘God and our Father’ are two different persons. The original text suggests no such idea. The meaning is, ‘our God and Father’. — The particle καὶ (and) is here hermeneutic. As Crellius says, it is equivalent to ‘that is’ or ‘who is;’ or rather, it does not connect different persons, but different descriptions of the same person: 1 Corinthians 2:2; Ephesians 1:3; Ephesians 4:6; 1 Thessalonians 1:3; 1 Thessalonians 3:11; 1 Peter 1:2 ̔Ημῶν belongs equally to both nouns, Θεοῦ and Πατρός — Brown.

5. To whom be glory. By this sudden exclamation of thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift which they had received from God, and in this manner to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance, ought to be embraced by us as an occasion of ascribing glory to God.

Galatians 1:6-9

6. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:

6. Miror quod ita cito transferimini a Christo, qui vos vocavit in gratia, ad aliud evangehum;

7. Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

7. Quod non est aliud, nisi quod sunt quidant, qui vos turbant, ae volunt evertere evangelium Christi.

8. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

8. Verum etiamsi nos, aut Angelus e coelo evangelizet vobis praeter id quod evangelizavimus vobis, anathema sit.

9. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

9. Quemadmodum praediximus, nunc quoque iterum dico; si quis vobis evangelizaverit praeterquam quod accepistis, anathema sit.

6. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved; but his greatest severity of language is directed, as we shall see, against the false apostles. He charges them with turning aside, not only from his gospel, but from Christ; for it was impossible for them to retain their attachment to Christ, without acknowledging that he has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ; not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ.

Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none, and are therefore “removed from Christ.” They are full of superstitions, which are directly at variance with the nature of Christ. Let it be carefully observed, that we are removed from Christ, when we fall into those views which are inconsistent with his mediatorial office; for light can have no fellowship with darkness.

On the same principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ; but, mingling with it their own inventions, “Leurs songes et inventions.” “Their dreams and inventions.” by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, (“ye are removed”) he appears to say that they were only in the act of failing. As if he had said, “I do not yet say that ye have been removed; for then it would be more difficult to return to the right path. But now, at the critical moment, do not advance a single step, but instantly retreat.”

From Christ, who called you by grace. Others read it, “from him who called you by the grace of Christ,” understanding it to refer to the Father; but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances, is unworthy and disgraceful; but to revolt from him, after being invited to partake salvation by grace, is more eminently base. His goodness to us renders our ingratitude to him more dreadfully heinous.

So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined. But the fact, that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity.

7. Which is not another thing “ὃ οὐκ ἔστιν ἄλλο. Some have questioned the genuineness of ἄλλο,— conjecturing that some one first introduced ἀλλὰ into the margin as an interpretation of εἰ μή, and then some other person changed it into ἄλλο, per incuriam, and introduced it into the text. This is ingenious, but, like all conjectural criticism on the New Testament, is of no value.” — Brown Some explain it thus, “though there is not another gospel;” as if it were a sort of correction of the Apostle’s language, to guard against the supposition that there were more gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them; for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction. As if he had said, “What do those persons allege? On what grounds do they attack the doctrine which I have delivered? They merely trouble you, and subvert the gospel. They do nothing more.” But it amounts to the same meaning; for this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was, that, in my opinion, the word another means another thing. It resembles strongly the expression in common use, “this amounts to nothing, but that you wish to deceive.”

And wish to pervert. He charges them with the additional crime of doing an injury to Christ, by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason does he fasten on them this charge. When the glow of justification is ascribed to another, and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined.

The gospel of Christ. To know what are the leading points of the gospel, is a matter of unceasing importance. When these are attacked, the gospel is destroyed. When he adds the words, of Christ, this may be explained in two ways; either that it has come from Christ as its author, or that it purely exhibits Christ. The apostle’s reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name.

8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells. First of all, he declares that the doctrine which he had preached is the only gospel, and that the attempt to set it aside is highly criminal. But then he was aware, the false apostles might object: “We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it which we are accustomed to cherish.” Just as, at the present day, the Papists describe in the strongest terms the sacredness with which they regard the gospel, and kiss the very name with the deepest reverence, and yet, when brought to the trial, are found to persecute fiercely the pure and simple doctrine of the gospel. Accordingly, Paul does not rest satisfied with this general declaration, but proceeds to define what the gospel is, and what it contains, and declares boldly that his doctrine is the true gospel; so as to resist all further inquiry.

Of what avail was it to profess respect for the gospel, and not to know what it meant? With Papists, who hold themselves bound to render implicit faith, that might be perfectly sufficient; but with Christians, where there is no knowledge, there is no faith. That the Galatians, who were otherwise disposed to obey the gospel, might not wander hither and thither, and “find no rest for the sole of their foot,” (Genesis 8:9,) Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching, that he pronounces a curse on all who dared to contradict it.

And here it is not a little remarkable, that he begins with himself; for thus he anticipates a slander with which his enemies would have loaded him. “You wish to have everything which comes from you received without hesitation, because it is your own.” To show that there is no foundation for such a statement, he instantly surrenders the right of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all, equally with himself, subjection to the word of God.

Or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels; and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think, that it was absurd to engage in a controversy with angels about his doctrine; but a just view of the whole matter will enable any one to perceive, that this part of the apostle’s proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was the subject of controversy, he did not reckon it enough to disclaim the judgment of men, without declining, at the same time, the authority of angels.

And thus, when he pronounces a curse on angels who should teach any other doctrine “Quand il denonce les anges pour excommuniez et pour abominables, s’ils enseignent autre chose.” “When he denounces the angels as excommunicated and detestable persons, if they teach anything else.” though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must, have contributed greatly to strengthen the confidence in Paul’s preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by the bold assertion, that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors, in a pious manner, to accomplish this object, by an apparently desrespectful mention of their name, detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields, also, a powerful confirmation to our faith while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, “let him be accursed,” the meaning must be, “let him be held by you as accursed.” In expounding 1 Corinthians 12:3, we had occasion to speak of the word ἀνάθεμα. “ ᾿Ανάθεμα. This word, which we render accursed, doth not signify ‘accursed or condemned of God to the punishments of another world.’ This the Apostle would not wish to the worst of men. The meaning is, ‘Let him be as a person excommunicated, or wholly cut off from the synagogue, or church, with whom it is unlawful to have any commerce or correspondence whatever.’ And so it is not properly a wish of the apostle, but a direction to the Galatians how to behave, Let him be ἀνάθεμα. ‘Hold him, and treat him as an excommunicated and accursed person.’” — Chandler. . Here it denotes cursing, and answers to the Hebrew word, הרם (hherem.)

9. As we said before. Leaving out, in this instance, the mention of himself and of angels, he repeats the former assertion, that it is unlawful for any man to teach anything contrary to what they had learned. “D’enseigner autre doctrine que cello qu’il avoit enseignee aux Galatiens.” “To teach any other doctrine than that which he had taught to the Galatians.” Observe the expression — ye have received; for he uniformly insists, that they must not regard the gospel as something unknown, existing in the air, or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence, if ignorance of the nature and character of the gospel shall lead to hesitation? Accordingly he enjoins them to regard as devils those who shall dare to bring forward a gospel different from his, — meaning by another gospel, one to which the inventions of other men are added; “Quand on y mesle des inventions humaines, et des choses qui ne sont point de mesme.” “When it is mixed up with human inventions, and with things that are contrary to it.” for the doctrine of the false apostles was not entirely contrary, or even different, from that of Paul, but corrupted by false additions.

To what poor subterfuges do the Papists resort, in order to escape from the Apostle’s declaration! First, they tell us, that we have not in our possession the whole of Paul’s preaching, and cannot know what it contained, unless the Galatians who heard it shall be raised from the dead, in order to appear as witnesses. Next, they assert, that it is not every kind of addition which is forbidden, but that other gospels only are condemned. What Paul’s doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. Of this gospel, it is plain, the whole of Popery is a dreadful perversion. And from the nature of the case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul’s preaching; so that these cavils will avail them nothing.

Galatians 1:10-14

10. For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

10. Nunc enim suadeone secundum homines, an secundum Deum? vel quaero hominibus placere? si enim adhuc hominibus placerem, Christi servus non essem.

11. But I certify you, brethren, that the gospel which was preached of me is not after man.

11. Notum autem vobis faeio, fratres, Deuteronomy Evangelio, quod evangelizatum est a me, quod non est secundum hominem;

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

12. Neque enim ego ab hormine accepi illud, neque didici; sed per revelationem Iesu Christi.

13. For ye have heard of my conversation in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and wasted it;

13. Audistis enim conversationem meam, quae aliquando fuit in Iudaismo; quod supra modum persequebar ecclesiam Dei, et vastabam illam,

14. And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

14. Et proficiebam in Iudaismo supra multos aequales meos in gernere meo, quum vehementius studiosus essem paternarum traditionum.

Having extolled so confidently his own preaching, he now shows that this was no idle or empty boast. He supports his assertion by two arguments. The first is, that he was not prompted by ambition, or flattery, or any similar passion, to accommodate himself to the views of men. The second and far stronger argument is, that he was not the author of the gospel, but delivered faithfully what he had received from God.

10. For do I now persuade according to men or according to God? The ambiguity of the Greek construction in this passage, has given rise to a variety of expositions. Some render it, Do I now persuade men or God? “Πείθω. This word, which we render persuade, frequently signifies ‘to obtain by treaty,’ or, ‘to endeavor the friendship and good will of any person.’ Thus in Matthew 28:14, the chief-priests tell the soldiers, whom they corrupted, to give a false report: ‘If this come to the governor’s ears, we will persuade him, and secure you, that is, prevail with him to be favorable to you, and save you from punishment.’ Thus, Acts 12:20, πείσαντες Βλάστον, we render, ‘having made Blastus their friend.’ Vid. Pind. Ol. 3:28. And in the Apocryphal book of Maccabees, (2 Maccabees 4:45,) when Menelaus found himself convicted of his crimes, he promised Ptolemy a large sum of money, πεῖσαι τὸν βασιλέα, ‘to pacify the king,’ to prevent his displeasure, and secure his favor. And thus, in the place before us, ‘to persuade God,’ is to endeavor to secure his approbation; which, the Apostle assures the Galatians, was his great and only view, as well as his great support, under the censure and displeasure of men, for preaching the pure and uncorrupted doctrines of the gospel.” — Chandler. Others interpret the words “God” and “men,” as meaning divine and human concerns. This sense would agree very well with the context, if it were not too wide a departure from the words. The view which I have preferred is more natural; for nothing is more common with the Greeks than to leave the preposition κατὰ, according to, to be understood.

Paul is speaking, not about the subject of his preaching, but about the purpose of his own mind, which could not refer so properly to men as to God. The disposition of the speaker, it must be owned, may have some influence on his doctrine. As corruption of doctrine springs from ambition, avarice, or any other sinful passion, so the truth is maintained in its purity by an upright conscience. And so he contends that his doctrine is sound, because it is not modified so as to gratify men.

Or, do I seek to please men? This second clause differs not much, and yet it differs somewhat from the former; for the desire of obtaining favor is one motive for speaking “according to men.” When there reigns in our hearts such ambition, that we desire to regulate our discourse so as to obtain the favor of men, our instructions cannot be sincere. Paul therefore declares, that he is in no degree chargeable with this vice; and, the more boldly to repel the calumnious insinuation, he employs the interrogative form of speech; for interrogations carry the greater weight, when our opponents are allowed an opportunity of replying, if they have anything to say. This expresses the great boldness which Paul derived from the testimony of a good conscience; for he knew that he had discharged his duty in such a manner as not to be liable to any reproach of that kind. (Acts 23:1; 2 Corinthians 1:12.)

If I yet pleased men This is a remarkable sentiment; that ambitious persons, that is, those who hunt after the applause of men, cannot serve Christ. He declares for himself, that he had freely renounced the estimation of men, in order to devote himself entirely to the service of Christ; and, in this respect, he contrasts his present position with that which he occupied at a former period of life. He had been regarded with the highest esteem, had received from every quarter loud applause; and, therefore, if he had chosen to please men, he would not have found it necessary to change his condition. But we may draw from it the general doctrine which I have stated, that those who resolve to serve Christ faithfully, must have boldness to despise the favor of men.

The word men is here employed in a limited sense; for the ministers of Christ ought not to labor for the express purpose of displeasing men. But there are various classes of men. Those to whom Christ “is precious,” (1 Peter 2:7,) are men whom we should endeavor to please in Christ; while they who choose that the true doctrine shall give place to their own passions, are men to whom we must give no countenance. And godly, upright pastors, will always find it necessary to contend with the offenses of those who choose that, on all points, their own wishes shall be gratified; for the Church will always contain hypocrites and wicked men, by whom their own lusts will be preferred to the word of God. And even good men, either through ignorance, or through weak prejudice, are sometimes tempted by the devil to be displeased with the faithful warnings of their pastor. Our duty, therefore, is not to take alarm at any kind of offenses, provided, at the same time, that we do not excite in weak minds a prejudice against Christ himself.

Many interpret this passage in a different manner, as implying an admission to the following effect: “If I pleased men, then I should not be the servant of Christ. I own it, but who shall bring such a charge against me? Who does not see that I do not court the favor of men?” But I prefer the former view, that Paul is relating how large an amount of the estimation of men he had relinquished, in order to devote himself to the service of Christ.

11. Now I make known to you. This is the most powerful argument, the main hinge on which the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof, drawn from a narrative of facts. To give his declaration the greater weight, he sets out with stating that the matter is not doubtful, “Qu’il ne parle point d’une chose incertaine ou incognue.” “That he does not speak about a thing uncertain or unknown.” but one which he is prepared to prove; and thus introduces himself in a manner well adapted to a serious subject. He affirms that it is not according to man; that it savours of nothing human, or, that it was not of human contrivance; and in proof of this he afterwards adds, that he had not been instructed by any earthly teacher. “The idiom by which there is a transposition of ὅτι is frequent, and may here, Schott thinks, have been made use of, in order to place a highly important topic in the most prominent point of view” — Bloomfield.

12. For I neither received it from man. What then? shall the authority of the word be diminished, because one who has been instructed by the instrumentality of men shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him, alleging that his gospel was defective and spurious; that he had obtained it from an inferior and incompetent teacher; and that his imperfect education led him to make unguarded statements. They boasted, on the other hand, that they had been instructed by the highest apostles, with whose views they were most intimately acquainted. It was therefore necessary that Paul should state his doctrine in opposition to the whole world, and should rest it on this ground, that he had acquired it not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles.

The objection, that Ananias (Acts 9:10) was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him, were it only to give weight to his public ministry. In like manner, we have already shown, that he had a direct call from God by revelation, and that he was ordained by the votes and the solemn approbation of men. These statements are not inconsistent with each other.

13. For ye have heard of my conversation. The whole of this narrative was added as a part of his argument. He relates that, during his whole life, he had such an abhorrence of the gospel, that he was a mortal enemy of it, and a destroyer of the name of Christianity. Hence we infer that his conversion was divine. And indeed he calls them as witnesses of a matter not at all doubtful, so as to place beyond controversy what he is about to say.

His equals were those of his own age; for a comparison with older persons would have been unsuitable. When he speaks of the traditions of the fathers, he means, not those additions by which the law of God had been corrupted, but the law of God itself, in which he had been educated from his childhood, and which he had received through the hands of his parents and ancestors. Having been strongly attached to the customs of his fathers, it would have been no easy matter to tear him from them, had not the Lord drawn him by a miracle.

Galatians 1:15-24

15. But when it pleased God, who separated me from my mother’s womb, and called me by his grace,

15. At postquam placuit Deo, qui me segregaverat ab utero matris meae, et vocavit per gratiam suam,

16. To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood:

16. Revelare Filium suum mihi, ut praedicarem ipsnm inter Gentes, continuo non contuli cum carne et sanguine;

17. Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

17. Neque redii Hierosolymam, ad eos qui ante me fuerunt Apestoli; sed abii in Arabiam, ac denuo reversus sum Damascum.

18. Then, after three years, I went up to Jerusalem to see Peter, and abode with him fifteen days.

18. Deinde post annos tres redii Hierosolymam, ut viderein Petrum; et mansi apud illum dies quindecim.

19. But other of the apostles saw I none, save James the Lord’s brother.

19. Alium antem ex Apostolis non vidi quenquam, nisi Iacobum fratrem Domini.

20. Now the things which I write unto you, behold, before God, I lie not.

20. Porro quae scribo vobis, ecce coram Deo, non mentier.

21. Afterwards I came into the regions of Syria and Cilicia;

21. Deinde vent in regiones Syriae ac Ciliciae.

22. And was unknown by face unto the churches of Judea which were in Christ:

22. Eram autem facie ignotus Ecclesiis Iudaeae, qute erant in Christo.

23. But they had heard only, that he which persecuted us in times past, now preacheth the faith which once he destroyed.

23. Sed tantum hic rumor apud illos erat; Qui persequebatur nos aliquando, nunc praedicat fidem quam quondam expugnabat.

24. And they glorified God in me.

24. Et glorificabant in me Deum.

15. But after that it pleased God. This is the second part of the narrative, and relates to his miraculous conversion. He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles; and, next, that as soon as he had been called, without consulting the apostles, he unhesitatingly proceeded to the performance of the work, which, he felt assured, had been enjoined upon him by the appointment of God. In the construction of the words, Erasmus differs from the Vulgate. He connects them in the following manner: “When it pleased God that I should preach Christ among the Gentiles, who called me for this purpose that he might reveal him by me.” But I prefer the old translation; for Christ had been revealed to Paul before he received a command to preach. Admitting that Erasmus were right in translating ἐν ἐμοὶ, by me, still the clause, that I might preach, is added for the purpose of describing the kind of revelation.

Paul’s reasoning does not, at first sight, appear so strong; for although, when he had been converted to Christianity, he instantly, and without consulting the apostles, entered into the office of preaching the gospel, it does not thence follow that he had been appointed to that office by the revelation of Christ. But the arguments which he employs are various, and, when they are all collected, will be found sufficiently strong to establish his conclusion. He argues, first, that he had been called by the grace of God; next, that his apostleship had been acknowledged by the other apostles; and the other arguments follow. Let the reader, therefore, remember to read the whole narrative together, and to draw the inference, not from single parts, but from the whole.

Who had separated me. This separation was the purpose of God, by which Paul was appointed to the apostolic office, before he knew that he was born. The calling followed afterwards at the proper time, when the Lord made known his will concerning him, and commanded him to proceed to the work. God had, no doubt, decreed, before the foundation of the world, what he would do with regard to every one of us, and had assigned to every one, by his secret counsel, his respective place. But the sacred writers frequently introduce those three steps: the eternal predestination of God, the destination from the womb, and the calling, which is the effect and accomplishment of both.

The word of the Lord which came to Jeremiah, though expressed a little differently from this passage, has entirely the same meaning.

“Before I formed thee in the belly, I knew thee; and before thou camest forth from the womb I sanctified thee; a prophet to the nations have I made thee.” (Jeremiah 1:5.)

Before they even existed, Jeremiah had been set apart to the office of a prophet, and Paul to that of an apostle; but he is said to separate us from the womb, because the design of our being sent into the world is, that he may accomplish, in us, what he has decreed. The calling is delayed till its proper time, when God has prepared us for the office which he commands us to undertake.

Paul’s words may therefore be read thus: “When it pleased God to reveal his Son, by me, who called me, as he had formerly separated me.” He intended to assert, that his calling depends on the secret election of God; and that he was ordained an apostle, not because by his own industry he had fitted himself for undertaking so high an office, or because God had accounted him worthy of having it bestowed upon him, but because, before he was born, he had been set apart by the secret purpose of God.

Thus, in his usual manner, he traces his calling to the good pleasure of God. This deserves our careful attention; for it shows us that we owe it to the goodness of God, not only that we have been elected and adopted to everlasting life, but that he deigns to make use of our services, who would otherwise have been altogether useless, and that he assigns to us a lawful calling, in which we may be employed. What had Paul, before he was born, to entitle him to so high an honor? In like manner we ought to believe, that it is entirely the gift of God, and not obtained by our own industry, that we have been called to govern the Church.

The subtle distinctions into which some commentators have entered in explaining the word separated, are altogether foreign to the subject. God is said to separate us, not because he bestows any peculiar disposition of mind which distinguishes us from others, but because he appoints us by his own purpose “Quand par son conseil il nous destine a quelque chose.” “When he appoints us to any thing by his purpose.” . Although the apostle had most explicitly attributed his calling to the free grace of God, when he pronounced that voluntary separation from the womb to be the origin of it, yet he repeats the direct statement, both that, by his commendation of Divine grace, he may take away all grounds of boasting, and that he may testify his own gratitude to God. On this subject he is wont freely to expatiate, even when he has no controversy with the false apostles.

16. To reveal his Son to me. If we read it, “to reveal by me,” it will express the design of the apostleship, which is to make Christ known. And how was this to be accomplished? By preaching him among the Gentiles, which the false apostles treated as a crime. But I consider the Greek phrase ἐν εμοὶ “ ᾿Εν ἐμοὶ, that is, ‘to me;’ but yet it appears to denote something more.” — Beza. “The ancient commentators, and, of the moderns, Winer, Schott, and Scott, seem right in regarding this as a strong expression for ‘in my mind and heart.’” — Bloomfield. to be a Hebrew idiom for to me; for the Hebrew particle ב (beth) is frequently redundant, as all who know that language are well aware. The meaning will therefore be, that Christ was revealed to Paul, not that he might alone enjoy, and silently retain in his own bosom the knowledge of Christ, but that he might preach among the Gentiles the Savior whom he had known.

Immediately I conferred not. To confer with flesh and blood, is to consult with flesh and blood. So far as the meaning of these words is concerned, his intention was absolutely to have nothing to do with any human counsels. The general expression, as will presently appear from the context, includes all men, and all the prudence or wisdom which they may possess. “The expression, ‘flesh and blood,’ is used to denote men. Thus when Peter confessed to our Lord, ‘Thou art Christ, the Son of the living God,’ Jesus answered, ‘Flesh and blood hath not revealed it unto thee.’ (Matthew 16:17.) That is, no man hath made this discovery; and thus it hath the same meaning in the place before us. But as the apostle speaks of his countrymen and equals in age, in the verses before, I apprehend he particularly means them, and that he intends to assure the Galatians, that, notwithstanding his former zeal for the law and the traditions of the Jews, yet that, after his extraordinary conversion, he had no longer any dependence on them, nor sought the least direction from the wisest among them.” — Chandler. He even makes a direct reference to the apostles, for the express purpose of exhibiting, in a stronger light, the immediate calling of God. Relying on the authority of God alone, and asking nothing more, he proceeded to discharge the duty of preaching the gospel.

17. Neither did I return to Jerusalem. What he had just written is now explained, and more fully stated. As if he had said, “I did not ask the authority of any man,” not even of the apostles themselves. It is a mistake to suppose, that, because the apostles are now separately mentioned, they are not included in the words, flesh and blood. Nothing new or different is here added, but merely a clearer explanation of what had been already said. And no disrespect to the apostles is implied in that expression. For the purpose of shewing that he did not owe his commission to man, the false boasting of unprincipled men laid him under the necessity of contrasting. the authority of the apostles themselves with the authority of God. When a creature is brought into comparison with God, however contemptuous or humiliating may be the language employed, he has no reason to complain.

But I went into Arabia. In the Acts of the Apostles, Luke has omitted these three years. In like manner, there are other passages of the history which he does not touch; and hence the slander of those who seek to build on this a charge of inconsistency in the narratives is ridiculous. Let godly readers consider the severe temptation with which Paul was called to struggle at the very commencement of his course. He who but yesterday, for the sake of doing him honor, had been sent to Damascus with a magnificent retinue, is now compelled to wander as an exile in a foreign land: but he does not lose his courage.

18. Then after three years. It was not till three years after he had begun to discharge the apostolic office, that he went up to Jerusalem. Thus, he did not, at the outset, receive the calling of men. But lest it should be supposed that he had separate interests from theirs, and was desirous to avoid their society, he tells us that he went up for the express purpose to see “ ̔ιστορεῖν signifies either ‘to ascertain any thing by inquiry, or any person by personal examination;’ but sometimes, as here, to visit for the purpose of becoming acquainted with any one by personal communication.’ So Josephus, Bell. 6:1-8, ὃν (scil. Julianum), ἱστόρησα, ‘whom when I came to know and be with.’ See Ac 9:26,27.” — Bloomfield. Peter. “The distinguished guest of a distinguished host.” — Grotius. Although he had not waited for their sanction before undertaking the office, yet it was not against their will, but with their full consent and approbation, that he held the rank of an apostle. He is desirous to shew that at no period was he at variance with the apostles, and that even now he is in full harmony with all their views. By mentioning the short time that he remained there, he shews that he had come, not with a view to learn, but solely for mutual intercourse.

19. But I saw no other of the apostles. This is added to make it evident that he had but one object in his journey, and attended to nothing else.

Except James. Who this James was, deserves inquiry. Almost all the ancients are agreed that he was one of the disciples, whose surname was “Oblias” and “The Just,” and that he presided over the church at Jerusalem. “Qui estoit pasteur en l’eglise de Jerusalem.” “Who was pastor in the church at Jerusalem.” Yet others think that he was the son of Joseph by another wife, and others (which is more probable) that he was the cousin of Christ by the mother’s side: “Qu’il estoit cousin-germain de Jesus Christ, fils de la soeur de sa mere.” “That he was cousin-german of Jesus Christ, his mother’s sister’s son.” but as he is here mentioned among the apostles, I do not hold that opinion. Nor is there any force in the defense offered by Jerome, that the word Apostle is sometimes applied to others besides the twelve; for the subject under consideration is the highest rank of apostleship, and we shall presently see that he was considered one of the chief pillars. (Galatians 2:9.) It appears to me, therefore, far more probable, that the person of whom he is speaking is the son of Alpheus. This is fully consistent with the opinion commonly held, that Alpheus or Cleopas was the husband of the sister of Mary, the mother of our Lord, and consequently that James, the son of Alpheus, was our Lord’s cousin-german. — Ed.

The rest of the apostles, there is reason to believe, were scattered through various countries; for they did not idly remain in one place. Luke relates that Paul was brought by Barnabas to the apostles. (Acts 9:27.) This must be understood to relate, not to the twelve, but to these two apostles, who alone were at that time residing in Jerusalem.

20. Now the things which I write to you. This affirmation extends to the whole narrative. The vast earnestness of Paul on this subject is evinced by his resorting to an oath, which cannot lawfully be employed but on great and weighty occasions. Nor is it wonderful that he insists with so much earnestness on this point; for we have already seen to what expedients the impostors had recourse in order to take from him the name and credit of an apostle. Now the modes of swearing used by good men deserve our attention; for we learn from them that an oath must be viewed simply as an appeal to the judgment-seat of God for the integrity and truth of our words and actions; and such a transaction ought to be guided by religion and the fear of God.

22. And was unknown by face. This appears to be added for the sake of shewing more strongly the wickedness and malignity of his slanderers. If the churches of Judea who had only heard respecting him, were led to give glory to God for the astonishing change which he had wrought in Paul, how disgraceful was it that those who had beheld the fruits of his amazing labors should not have acted a similar part! If the mere report was enough for the former, why did not the facts before their eyes satisfy the latter?

23. Which once he destroyed. This does not mean that faith ”The word πίστις denotes not only the act of believing, but that which is believed.” — Beza. may actually be destroyed, but that he lessened its influence on the minds of weak men. Besides, it is the will, rather than the deed, that is here expressed.

24. And they glorified God in me “He does not say, They praised or glorified me, but, They glorified God. He says, They glorified God in me; for all that belongs to me was from the grace of God.” — OEcumenius. This was an evident proof that his ministry was approved by all the churches of Judea, and approved in such a manner, that they broke out into admiration and praise of the wonderful power of God. Thus he indirectly reproves their malice, by showing that their venom and slanders could have no other effect than to hide the glory of God, which, as the apostles admitted and openly acknowledged, shone brightly in the apostleship of Paul.

This reminds us of the light in which the saints of the Lord ought to be regarded by us. When we behold men adorned with the gifts of God, such is our depravity, or ingratitude, or proneness to superstition, that we worship them as gods, unmindful of Him by whom those gifts were bestowed. These words remind us, on the contrary, to lift up our eyes to the Great Author, and to ascribe to Him what is his own, while they at the same time inform us that an occasion of offering praise to God was furnished by the change produced on Paul, from being an enemy to becoming a minister of Christ.

CHAPTER 2

Galatians 2:1-5

1. Then, fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also.

1. Deinde post annos quatuordecim ascendi rursus Hierosolymam una cum Barnaba, assumpto simul et Tito.

2. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

2. Ascendi autem secundum revelationera, et contuli cum illis evangelium, quod praedico inter Gentes; privatim vero cum iis qui in pretio erant, ne quo mode in vahum currerem, aut cucurrssem,

3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

3. Sed neque Titus, qui mecum erat, quum esset Graecus, compulsus fuit circumcidi;

4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

4. Propter subingresses falsos fratres, qui subintroierant ad explorandum libertatem nostram, quam habemus in Christo Iesu; quo nos in servitutem adigerent;

5. To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you.

5. Quibus ne ad heram quidem cessimus per subjectionem, ut veri tas evangelii maneret apud vos.

INTRODUCTION

The internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles in the first person, throughout the Epistle, establish the same truth (Ga 1:1, 13-24; 2:1-14). His authorship is also upheld by the unanimous testimony of the ancient Church: compare Irenæus [Against Heresies, 3,7,2] (Ga 3:19); Polycarp [Epistle to the Philippians, 3] quotes Ga 4:26; 6:7; Justin Martyr, or whoever wrote the Discourse to the Greeks, alludes to Ga 4:12; 5:20.

The Epistle was written "TO THE CHURCHES OF Galatia" (Ga 1:2), a district of Asia Minor, bordering on Phrygia, Pontus, Bithynia, Cappadocia, and Paphlagonia. The inhabitants (Gallo-græci, contracted into Galati, another form of the name Celts) were Gauls in origin, the latter having overrun Asia Minor after they had pillaged Delphi, about 280 B.C. and at last permanently settled in the central parts, thence called Gallo-græcia or Galatia. Their character, as shown in this Epistle, is in entire consonance with that ascribed to the Gallic race by all writers. Cæsar [Commentaries on the Gallic War, 4,5], "The infirmity of the Gauls is that they are fickle in their resolves and fond of change, and not to be trusted." So Thierry (quoted by Alford), "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (Ga 4:14-16). The apostle himself had been the first preacher among them (Ac 16:6; Ga 1:8; 4:13; see on Ga 4:13; "on account of infirmity of flesh I preached unto you at the first": implying that sickness detained him among them); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Ac 18:23). His first visit was about A.D. 51, during his second missionary journey. Josephus [Antiquities, 16.62] testifies that many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (Ga 4:8, 9), yet these were soon infected by Judaizing teachers, and almost suffered themselves to be persuaded to undergo circumcision (Ga 1:6; 3:1, 3; 5:2, 3; 6:12, 13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighboring region of Phrygia), and the theosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through an elaborate system of ceremonial symbolism (Ga 4:9-11; 5:7-12). They even gave ear to the insinuation that Paul himself observed the law among the Jews, though he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (Ga 5:11, Ga 4:16, compare with Ga 2:17); and that in "becoming all things to all men," he was an interested flatterer (Ga 1:10), aiming at forming a party for himself: moreover, that he falsely represented himself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with that of Peter and James, "pillars" of the Church, and therefore ought not to be accepted.

His PURPOSE, then, in writing this Epistle was: (1) to defend his apostolic authority (Ga 1:11-19; 2:1-14); (2) to counteract the evil influence of the Judaizers in Galatia (Ga 3:1-4:31), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in the fruits of the Spirit (Ga 5:1-6:18). He had already, face to face, testified against the Judaizing teachers (Ga 1:9; 4:16; Ac 18:23); and now that he has heard of the continued and increasing prevalence of the evil, he writes with his own hand (Ga 6:11: a labor which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts and shows his independence of human authority, however exalted. His protest against Peter in Ga 2:14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when specially inspired, was fallible like other men.

There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.

The STYLE combines the two extremes, sternness. (Ga 1:1-24; 3:1-5) and tenderness (Ga 4:19, 20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people such as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and the greatness of the danger. A tone of sadness, too, is apparent, such as might be expected in the letter of a warm-hearted teacher who had just learned that those whom he loved were forsaking his teachings for those of perverters of the truth, as well as giving ear to calumnies against himself.

The TIME OF WRITING was after the visit to Jerusalem recorded in Ac 15:1, &c.; that is, A.D. 50, if that visit be, as seems probable, identical with that in Ga 2:1. Further, as Ga 1:9 ("as we said before"), and Ga 4:16 ("Have [Alford] I become your enemy?" namely, at my second visit, whereas I was welcomed by you at my first visit), refer to his second visit (Ac 18:23), this Epistle must have been written after the date of that visit (the autumn of A.D. 54). Ga 4:13, "Ye know how ... I preached ... at the first" (Greek, "at the former time"), implies that Paul, at the time of writing, had been twice in Galatia; and Ga 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia for the second time; probably in the early part of his residence at Ephesus (Ac 18:23; 19:1, &c., from A.D. 54, the autumn, to A.D. 57, Pentecost) [Alford]. Conybeare and Howson, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not written till his stay at Corinth (Ac 20:2, 3), during the winter of 57-58, whence he wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, it does seem unlikely that the two Epistles to the Corinthians, so dissimilar, should intervene between those so similar as the Epistles to the Galatians and Romans; or that the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these be not considered inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me conclusive. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corinth from Ephesus of the Judaizing of many of his Galatian converts, in an admonitory and controversial tone, to maintain the great principles of Christian liberty and justification by faith only; that to the Romans is a more deliberate and systematic exposition of the same central truths of theology, subsequently drawn up in writing to a Church with which he was personally unacquainted. See on Ga 1:6, for Birks's view. Paley [Horæ Paulinæ] well remarks how perfectly adapted the conduct of the argument is to the historical circumstances under which the Epistle was written! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority; that to the Romans, to whom he was not personally known, entirely upon argument.

CHAPTER 1

Ga 1:1-24. Superscription. Greetings. The Cause of His Writing Is Their Speedy Falling Away from the Gospel He Taught. Defense of His Teaching:

His Apostolic Call Independent of Man.

Judaizing teachers had persuaded the Galatians that Paul had taught them the new religion imperfectly, and at second hand; that the founder of their church himself possessed only a deputed commission, the seal of truth and authority being in the apostles at Jerusalem: moreover, that whatever he might profess among them, he had himself at other times, and in other places, given way to the doctrine of circumcision. To refute this, he appeals to the history of his conversion, and to the manner of his conferring with the apostles when he met them at Jerusalem; that so far was his doctrine from being derived from them, or they from exercising any superiority over him, that they had simply assented to what he had already preached among the Gentiles, which preaching was communicated, not by them to him, but by himself to them [Paley]. Such an apologetic Epistle could not be a later forgery, the objections which it meets only coming out incidentally, not being obtruded as they would be by a forger; and also being such as could only arise in the earliest age of the Church, when Jerusalem and Judaism still held a prominent place.

1. apostle--in the earliest Epistles, the two to the Thessalonians, through humility, he uses no title of authority; but associates with him "Silvanus and Timotheus"; yet here, though "brethren" (Ga 1:2) are with him, he does not name them but puts his own name and apostleship prominent: evidently because his apostolic commission needs now to be vindicated against deniers of it.

of--Greek, "from." Expressing the origin from which his mission came, "not from men," but from Christ and the Father (understood) as the source. "By" expresses the immediate operating agent in the call. Not only was the call from God as its ultimate source, but by Christ and the Father as the immediate agent in calling him (Ac 22:15; 26:16-18). The laying on of Ananias' hands (Ac 9:17) is no objection to this; for that was but a sign of the fact, not an assisting cause. So the Holy Ghost calls him specially (Ac 13:2, 3); he was an apostle before this special mission.

man--singular; to mark the contrast to "Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection with God the Father, imply His Godhead.

raised him from the dead--implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and been constituted an apostle by Him in His resurrection power (Mt 28:18; Ro 1:4, 5). Compare as to the ascension, the consequence of the resurrection, and the cause of His giving "apostles," Ep 4:11. He rose again, too, for our justification (Ro 4:25); thus Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law.

2. all the brethren--I am not alone in my doctrine; all my colleagues in the Gospel work, travelling with me (Ac 19:29, Gaius and Aristarchus at Ephesus: Ac 20:4, Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were joint authors with Paul of the Epistle: but joined him in the sentiments and salutations. The phrase, "all the brethren," accords with a date when he had many travelling companions, he and they having to bear jointly the collection to Jerusalem [Conybeare and Howson].

the churches--Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia (Ac 18:23; 1Co 16:1). He does not attach any honorable title to the churches here, as elsewhere, being displeased at their Judaizing. See First Corinthians; First Thessalonians, &c. The first Epistle of Peter is addressed to Jewish Christians sojourning in Galatia (1Pe 1:1), among other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the uncircumcision, once at issue (Ga 2:7-15), co-operating to build up the same churches.

3. from ... from--Omit the second "from." The Greek joins God the Father and our Lord Jesus Christ in closet union, by there being but the one preposition.

4. gave himself--(Ga 2:20); unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek is different in Ep 5:25 (see on Ep 5:25).

for our sins--which enslaved us to the present evil world.

deliver us from this--Greek, "out of the," &c. The Father and Son are each said to "deliver us," &c. (Col 1:13): but the Son, not the Father, gave Himself for us in order to do so, and make us citizens of a better world (Php 3:20). The Galatians in desiring to return to legal bondage are, he implies, renouncing the deliverance which Christ wrought for us. This he more fully repeats in Ga 3:13. "Deliver" is the very word used by the Lord as to His deliverance of Paul himself (Ac 26:17): an undesigned coincidence between Paul and Luke.

world--Greek, "age"; system or course of the world, regarded from a religious point of view. The present age opposes the "glory" (Ga 1:5) of God, and is under the authority of the Evil One. The "ages of ages" (Greek, Ga 1:5) are opposed to "the present evil age."

according to the will of God and our Father--Greek, "of Him who is at once God [the sovereign Creator] and our Father" (Joh 6:38, 39; 10:18, end). Without merit of ours. His sovereignty as "God," and our filial relation to Him as "OUR Father," ought to keep us from blending our own legal notions (as the Galatians were doing) with His will and plan. This paves the way for his argument.

5. be glory--rather, as Greek, "be the glory"; the glory which is peculiarly and exclusively His. Compare Note, see on Ep 3:21.

6. Without the usual expressions of thanksgiving for their faith, &c., he vehemently plunges into his subject, zealous for "the glory" of God (Ga 1:5), which was being disparaged by the Galatians falling away from the pure Gospel of the "grace" of God.

I marvel--implying that he had hoped better things from them, whence his sorrowful surprise at their turning out so different from his expectations.

so soon--after my last visit; when I hoped and thought you were untainted by the Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than three years, which would be "soon" to have fallen away, if they were apparently sound at the time of his visit. Ga 4:18, 20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct there. See see on Ga 4:18; Ga 4:20; also see Introduction. If from Ephesus, the interval would be not more than one year. Birks holds the Epistle to have been written from Corinth after his FIRST visit to Galatia; for this agrees best with the "so soon" here: with Ga 4:18, "It is good to be zealously affected always in a good thing, and not only when I am present with you." If they had persevered in the faith during three years of his first absence, and only turned aside after his second visit, they could not be charged justly with adhering to the truth only when he was present: for his first absence was longer than both his visits, and they would have obeyed longer in his "absence" than in his "presence." But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see on Ga 4:13.

removed--Translate, "are being removed," that is, ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [Paræus] to be removed by Jewish seducers. Thus he softens the censure by implying that the Galatians were tempted by seducers from without, with whom the chief guilt lay: and the present, "ye are being removed," implies that their seduction was only in process of being effected, not that it was actually effected. Wahl, Alford, and others take the Greek as middle voice. "ye are removing" or "passing over." "Shifting your ground" [Conybeare and Howson]. But thus the point of Paul's oblique reference to their misleaders is lost; and in He 7:12 the Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls (another form of Kel-t-s, the progenitors of the Erse, Gauls, Cymri, and Belgians), whence the Galatians sprang, see Introduction and Cæsar [Commentaries on the Gallic War, 3.19].

from him that called you--God the Father (Ga 1:15; Ga 5:8; Ro 8:30; 1Co 1:9; 1Th 2:12; 5:24).

into--rather, as Greek, "IN the grace of Christ," as the element in which, and the instrument by which, God calls us to salvation. Compare Note, see on 1Co 7:15; Ro 5:15, "the gift by (Greek, 'in') grace (Greek, 'the grace') of (the) one man." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life.

another--rather, as Greek, "a second and different gospel," that is, into a so-called gospel, different altogether from the only true Gospel.

7. another--A distinct Greek word from that in Ga 1:6. Though I called it a gospel (Ga 1:6), it is not really so. There is really but one Gospel, and no other gospel.

but--Translate, "Only that there are some that trouble you," &c. (Ga 5:10, 12). All I meant by the "different gospel" was nothing but a perversion by "some" of the one Gospel of Christ.

would pervert--Greek, "wish to pervert"; they could not really pervert the Gospel, though they could pervert Gospel professors (compare Ga 4:9, 17, 21; 6:12, 13; Col 2:18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances and professed to rest on the authority of other apostles, namely, Peter and James. But Paul recognizes no gospel, save the pure Gospel.

8. But--however weighty they may seem "who trouble you." Translate as Greek, "Even though we," namely, I and the brethren with me, weighty and many as we are (Ga 1:1, 2). The Greek implies a case supposed which never has occurred.

angel--in which light ye at first received me (compare Ga 4:14; 1Co 13:1), and whose authority is the highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself (De 13:1-3; 1Ki 13:18; Mt 24:24; 2Th 2:9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter: "Do not bring these names up to me, for even if an angel," &c. Not that he means, the apostles really supported the Judaizers: but he wishes to show, when the truth is in question, respect of persons is inadmissible [Chrysostom].

preach--that is, "should preach."

any other gospel ... than--The Greek expresses not so much "any other gospel different from what we have preached," as, "any gospel BESIDE that which we preached." This distinctly opposes the traditions of the Church of Rome, which are at once besides and against (the Greek includes both ideas) the written Word, our only "attested rule."

9. said before--when we were visiting you (so "before" means, 2Co 13:2). Compare Ga 5:2, 3, 21. Translate, "If any man preacheth unto you any gospel BESIDE that which," &c. Observe the indicative, not the subjunctive or conditional mood, is used, "preacheth," literally, "furnisheth you with any gospel." The fact is assumed, not merely supposed as a contingency, as in Ga 1:8, "preach," or "should preach." This implies that he had already observed (namely, during his last visit) the machinations of the Judaizing teachers: but his surprise (Ga 1:6) now at the Galatians being misled by them, implies that they had not apparently been so then. As in Ga 1:8 he had said, "which we preached," so here, with an augmentation of the force, "which ye received"; acknowledging that they had truly accepted it.

accursed--The opposite appears in Ga 6:16.

10. For--accounting for the strong language he has just used.

do I now--resuming the "now" of Ga 1:9. "Am I now persuading men?" [Alford], that is, conciliating. Is what I have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (Ga 5:11) (in order to flatter those, really keeping them in a subordinate state, not admitted to the full privileges which the circumcised alone enjoyed). Neander explains the "now" thus: Once, when a Pharisee, I was actuated only by a regard to human authority and to please men (Lu 16:15; Joh 5:44), but NOW I teach as responsible to God alone (1Co 4:3).

or God?--Regard is to be had to God alone.

for if I yet pleased men--The oldest manuscripts omit "for." "If I were still pleasing men," &c. (Lu 6:26; Joh 15:19; 1Th 2:4; Jas 4:4; 1Jo 4:5). On "yet," compare Ga 5:11.

servant of Christ--and so pleasing Him in all things (Tit 2:9; Col 3:22).

11. certify--I made known to you as to the Gospel which was preached by me, that it is not after man, that is, not of, by, or from man (Ga 1:1, 12). It is not according to man; not influenced by mere human considerations, as it would be, if it were of human origin.

brethren--He not till now calls them so.

12. Translate, "For not even did I myself (any more than the other apostles) receive it from man, nor was I taught it (by man)." "Received it," implies the absence of labor in acquiring it. "Taught it," implies the labor of learning.

by the revelation of Jesus Christ--Translate, "by revelation of [that is, from] Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia (Ga 1:17, 18), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law (Ga 4:25). He, like other Pharisees who embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety and so was not likely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But Paul received it by special revelation (1Co 11:23; 15:3; 1Th 4:15). A vision of the Lord Jesus is mentioned (Ac 22:18), at his first visit to Jerusalem (Ga 1:18); but this seems to have been subsequent to the revelation here meant (compare Ga 1:15-18), and to have been confined to giving a particular command. The vision "fourteen years before" (2Co 12:1) was in A.D. 43, still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had received no instruction from the apostles, but from the Holy Ghost, yet when he met them his Gospel exactly agreed with theirs.

13. heard--even before I came among you.

conversation--"my former way of life."

Jews' religion--The term, "Hebrew," expresses the language; "Jew," the nationality, as distinguished from the Gentiles; "Israelite," the highest title, the religious privileges, as a member of the theocracy.

the church--Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ.

of God--added to mark the greatness of his sinful alienation from God (1Co 15:19).

wasted--laid it waste: the opposite of "building it up."

14. profited--Greek, "I was becoming a proficient"; "I made progress."

above--beyond.

my equals--Greek, "Of mine own age, among my countrymen."

traditions of my fathers--namely, those of the Pharisees, Paul being "a Pharisee, and son of a Pharisee" (Ac 23:6; 26:5). "MY fathers," shows that it is not to be understood generally of the traditions of the nation.

15. separated--"set me apart": in the purposes of His electing love (compare Ac 9:15; 22:14), in order to show in me His "pleasure," which is the farthest point that any can reach in inquiring the causes of his salvation. The actual "separating" or "setting apart" to the work marked out for him, is mentioned in Ac 13:2; Ro 1:1. There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, "pharash," "separated." I was once a so-called Pharisee or Separatist, but God had separated me to something far better.

from ... womb--Thus merit in me was out of the question, in assigning causes for His call from Ac 9:11. Grace is the sole cause (Psa 22:9; 71:6; Is 49:1, 5; Jr 1:5; Lu 1:15).

called me--on the way to Damascus (Ac 9:3-8).

16. reveal his Son in me--within me, in my inmost soul, by the Holy Spirit (Ga 2:20). Compare 2Co 4:6, "shined in our hearts." The revealing of His Son by me to the Gentiles (so translate for "heathen") was impossible, unless He had first revealed His Son in me; at first on my conversion, but especially at the subsequent revelation from Jesus Christ (Ga 1:12), whereby I learned the Gospel's independence of the Mosaic law.

that I might preach--the present in the Greek, which includes the idea "that I may preach Him," implying an office still continuing. This was the main commission entrusted to him (Ga 2:7, 9).

immediately--connected chiefly with "I went into Arabia" (Ga 1:17). It denotes the sudden fitness of the apostle. So Ac 9:20, "Straightway he preached Christ in the synagogue."

I conferred not--Greek, "I had not further (namely, in addition to revelation) recourse to ... for the purpose of consulting." The divine revelation was sufficient for me [Bengel].

flesh and blood--(Mt 16:17).

17. went I up--Some of the oldest manuscripts read, "went away."

to Jerusalem--the seat of the apostles.

into Arabia--This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by Luke (Ac 9:23), "many [Greek, a considerable number of] days." It is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," that the same phrase exactly occurs in the same sense in 1Ki 2:38, 39. This was a country of the Gentiles; here doubtless he preached as he did before and after (Ac 9:20, 22) at Damascus: thus he shows the independence of his apostolic commission. He also here had that comparative retirement needed, after the first fervor of his conversion, to prepare him for the great work before him. Compare Moses (Ac 7:29, 30). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in Ga 4:24, 25; He 12:18. See on Ga 1:12. The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the other apostles.

returned--Greek "returned back again."

18. after three years--dating from my conversion, as appears by the contrast to "immediately" (Ga 1:16). This is the same visit to Jerusalem as in Ac 9:26, and at this visit occurred the vision (Ac 22:17, 18). The incident which led to his leaving Damascus (Ac 9:25; 2Co 11:33) was not the main cause of his going to Jerusalem. So that there is no discrepancy in the statement here that he went "to see Peter"; or rather, as Greek, "to make the acquaintance of"; "to become personally acquainted with." The two oldest manuscripts read, "Cephas," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek (Joh 1:42). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarkable that Peter himself, in his Epistles, uses the Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there (Mt 16:18).

abode--or "tarried" [Ellicott].

fifteen days--only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical authority or instruction. The Greek for "to see," at the same time implies visiting a person important to know, such as Peter was. The plots of the Jews prevented him staying longer (Ac 9:29). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony (Ac 22:17, 18).

19. Compare Ac 9:27, 28, wherein Luke, as an historian, describes more generally what Paul, the subject of the history, himself details more particularly. The history speaks of "apostles"; and Paul's mention of a second apostle, besides Peter, reconciles the Epistle and the history. At Stephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately, Ac 8:14) left Jerusalem to preach elsewhere. James remained in charge of the mother church, as its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after (Ac 9:32), went on a circuit through Judea.

James, the Lord's brother--This designation, to distinguish him from James the son of Zebedee, was appropriate while that apostle was alive. But before Paul's second visit to Jerusalem (Ga 2:1; Ac 15:1-4), he had been beheaded by Herod (Ac 12:2). Accordingly, in the subsequent mention of James here (Ga 2:9, 12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or "kinsman" (Mt 28:10; Joh 20:17). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, compare Psa 69:8, "I am an alien to my mother's children." In Joh 7:3, 5, the "brethren" who believed not in Him may mean His near relations, not including the two of His brethren, that is, relatives (James and Jude) who were among the Twelve apostles. Ac 1:14, "His brethren," refer to Simon and Joses, and others (Mt 13:55) of His kinsmen, who were not apostles. It is not likely there would be two pairs of brothers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sons of Alpheus and Mary, sister of the Virgin Mary.

20. Solemn asseveration that his statement is true that his visit was but for fifteen days and that he saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instruction from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts.

21. I came into ... Syria and Cilicia--"preaching the faith" (Ga 1:23), and so, no doubt, founding the churches in Syria and Cilicia, which he subsequently confirmed in the faith (Ac 15:23, 41). He probably went first to Cæsarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place (Ac 9:30), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Antioch being a more important city than Tarsus, as also to his longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first [Conybeare and Howson]. This sea journey accounts for his being "unknown by face to the churches of Judea" (Ga 1:22). He passes by in silence his second visit, with alms, to Judea and Jerusalem (Ac 11:30); doubtless because it was for a limited and special object, and would occupy but a few days (Ac 12:25), as there raged at Jerusalem at the time a persecution in which James, the brother of John, was martyred, and Peter was m prison, and James seems to have been the only apostle present (Ac 12:17); so it was needless to mention this visit, seeing that he could not at such a time have received the instructions which the Galatians alleged he had derived from the primary fountains of authority, the apostles.

22. So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Ac 9:26-29), which were the chief scene of their labors.

23. Translate as Greek, "They were hearing": tidings were brought them from time to time [Conybeare and Howson].

he which persecuted us in times past--"our former persecutor" [Alford]. The designation by which he was known among Christians still better than by his name "Saul."

destroyed--Greek, "was destroying."

24. in me--"in my case." "Having understood the entire change, and that the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me" [Theodoret]. How different, he implies to the Galatians, their spirit from yours!

Paul, an apostle, not of men - Not commissioned by any assembly or council of the apostles.

Neither by man - Nor by any one of the apostles; neither by James, who seems to have been president of the apostolic council at Jerusalem; nor by Peter, to whom, in a particular manner, the keys of the kingdom were intrusted.

But by Jesus Christ - Having his mission immediately from Christ himself, and God the Father who raised him from the dead, see Act 22:14, Act 22:15, and commanded him to go both to the Jews and to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they might obtain remission of sins, and an inheritance among them that are sanctified. See Act 9:1, etc., and the notes there.

And all the brethren which are with me - It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church.

Churches of Galatia - Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.

Grace be to you, etc. - See on Rom 1:7 (note).

Who gave himself for our sins - Who became a sin-offering to God in behalf of mankind, that they might be saved from their sins.

Deliver us from this present evil world - These words cannot mean created nature, or the earth and its productions, nor even wicked men. The former we shall need while we live, the latter we cannot avoid; indeed they are those who, when converted, form the Church of God; and, by the successive conversion of sinners is the Church of Christ maintained; and the followers of God must live and labor among them, in order to their conversion. The apostle, therefore, must mean the Jews, and their system of carnal ordinances; statutes which were not good, and judgments by which they could not live; Eze 20:25; and the whole of their ecclesiastical economy, which was a burden neither they nor their fathers were able to bear, Act 15:10. Schoettgen contends that the word πονηρος, which we translate evil, should be translated laborious or oppressive, as it comes from πονος, labor, trouble, etc. The apostle takes occasion, in the very commencement of the epistle, to inform the Galatians that it was according to the will and counsel of God that circumcision should cease, and all the other ritual parts of the Mosaic economy; and that it was for this express purpose that Jesus Christ gave himself a sacrifice for our sins, because the law could not make the comers thereunto perfect. It had pointed out the sinfulness of sin, in its various ordinances, washings, etc.; and it had showed forth the guilt of sin in its numerous sacrifices; but the common sense, even of its own votaries, told them that it was impossible that the blood of bulls and goats should take away sin. A higher atonement was necessary; and when God provided that, all its shadows and representations necessarily ceased. See the note on Gal 4:3.

To whom be glory for ever - Let him have the glory to whom alone it is due, for having delivered us from the present evil world, and from all bondage to Mosaic rites and ceremonies.

I marvel that ye are so soon removed - It was a matter of wonder to the apostle that a people, so soundly converted to God, should have so soon made shipwreck of their faith. But mutability itself has not a more apt subject to work upon than the human heart; the alternate workings of different passions are continually either changing the character, or giving it a different colouring. Reason, not passion, the word of God, not the sayings of men, should alone be consulted in the concerns of our salvation.

From him that called you - The apostle seems here to mean himself. He called them into the grace of Christ; and they not only abandoned that grace, but their hearts became greatly estranged from him; so that, though at first they would have plucked out their eyes for him, they at last counted him their enemy, Gal 4:14-16.

Another gospel - It is certain that in the very earliest ages of the Christian Church there were several spurious gospels in circulation, and it was the multitude of these false or inaccurate relations that induced St. Luke to write his own. See Luk 1:1. We have the names of more than seventy of these spurious narratives still on record, and in ancient writers many fragments of them remain; these have been collected and published by Fabricius, in his account of the apocryphal books of the New Testament, 3 vols. 8vo. In some of these gospels, the necessity of circumcision, and subjection to the Mosaic law in unity with the Gospel, were strongly inculcated. And to one of these the apostle seems to refer.

Which is not another - It is called a gospel, but it differs most essentially from the authentic narratives published by the evangelists. It is not gospel, i.e. good tidings, for it loads you again with the burdens from which the genuine Gospel has disencumbered you. Instead of giving you peace, it troubles you; instead of being a useful supplement to the Gospel of Christ, it perverts that Gospel. You have gained nothing but loss and damage by the change.

But though we, or an angel - That Gospel which I have already preached to you is the only true Gospel; were I to preach any other, I should incur the curse of God. If your false teachers pretend, as many in early times did, that they received their accounts by the ministry of an angel, let them be accursed; separate them from your company, and have no religious communion with them. Leave them to that God who will show his displeasure against all who corrupt, all who add to, and all who take from the word of his revelation.

Let all those who, from the fickleness of their own minds, are ready to favor the reveries of every pretended prophet and prophetess who starts up, consider the awful words of the apostle. As, in the law, the receiver of stolen goods is as bad as the thief; so the encouragers of such pretended revelations are as bad, in the sight of God, as those impostors themselves. What says the word of God to them? Let them be accursed. Reader, lay these things to heart.

Let him be accursed - Perhaps this is not designed as an imprecation, but a simple direction; for the word here may be understood as implying that such a person should, have no countenance in his bad work, but let him, as Theodoret expresses it, Αλλοτριος εστω του κοινου σωματος της εκκλησιας, be separated from the communion of the Church. This, however, would also imply that unless the person repented, the Divine judgments would soon follow.

Do I now persuade men, or God? - The words πειθειν τον Θεον may be rendered to court or solicit the favor of God as the after clause sufficiently proves. This acceptation of πειθειν is very common in Greek authors. While the apostle was a persecutor of the Christians, he was the servant of men, and pleased men. When he embraced the Christian doctrine, he became the servant of God, and pleased Him. He therefore intimates that he was a widely different person now from what he had been while a Jew.

But I certify you, brethren, etc. - I wish you fully to comprehend that the Gospel which I preached to you is not after man; there is not a spark of human invention in it, nor the slightest touch of human cunning.

I neither received it of man - By means of any apostle, as was remarked Gal 1:1. No man taught me what I have preached to you.

But by the revelation of Jesus Christ - Being commissioned by himself alone; receiving the knowledge of it from Christ crucified.

Ye have heard of my conversation - Την εμην αναστροφην· My manner of life; the mode in which I conducted myself.

Beyond measure I persecuted the Church - For proofs of this the reader is referred to Act 9:1-2 (note); Act 22:4 (note), and the notes there. The apostle tells them that they had heard this, because, being Jews, they were acquainted with what had taken place in Judea, relative to these important transactions.

And profited in the Jews' religion - The apostle does not mean that he became more exemplary in the love and practice of the pure law of God than any of his countrymen, but that he was more profoundly skilled in the traditions of the fathers than most of his fellow students were, or, as the word συνηλικιωτας may mean his contemporaries.

Who separated me from my mother's womb - Him whom I acknowledge as the God of nature and the God of grace; who preserved me by his providence when I was a helpless infant, and saved me by his grace when I was an adult persecutor. For some useful remarks on these passages see the introduction, sec. 2.

To reveal his Son in me - To make me know Jesus Christ, and the power of his resurrection.

That I might preach him among the heathen - For it was to the Gentiles, and the dispersed Jews among the Gentiles, that St. Paul was especially sent. Peter was sent more particularly to the Jews in the land of Judea; Paul to those in the different Greek provinces.

I conferred not with flesh and blood - I did not take counsel with men; σαρξ και αἱμα, which is a literal translation of the Hebrew בשר ודם basar vedam, flesh and blood, is a periphrasis for man, any man, a human being, or beings of any kind. Many suppose that the apostle means he did not dally, or take counsel, with the erroneous suggestions and unrenewed propensities of his own heart, or those of others; but no such thing is intended by the text. St. Paul was satisfied that his call was of God; he had therefore no occasion to consult man.

Neither went I up to Jerusalem - The aim of the apostle is to show that he had his call so immediately and pointedly from God himself, that he had no need of the concurrence even of the apostles, being appointed by the same authority, and fitted to the work by the same grace and Spirit, as they were.

But I went into Arabia - That part of Arabia which was contiguous to Damascus, over which Aretas was then king. Of this journey into Arabia we have no other account. As St. Luke was not then with him, it is not inserted in the Acts of the Apostles. See introduction to this epistle. Jerusalem was the stated residence of the apostles; and, when all the other believers were scattered throughout the regions of Judea and Samaria, we find the apostles still remaining, unmolested, at Jerusalem! Act 8:1.

After three years I went up to Jerusalem to see Peter - These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus.

To see Peter - Ιστορησαι Πετρον, to become personally acquainted with Peter; for this is the proper import of the verb ἱστορειν, from which we have the word ἱστορια, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons.

And abode with him fifteen days - It was not, therefore, to get religious knowledge from him that he paid him this visit. He knew as much of the Jewish religion as Peter did, if not more; and as to the Gospel, he received that from the same source, and had preached it three years before this.

James the Lord's brother - Dr. Paley observes: There were at Jerusalem two apostles, or at least two eminent members of the Church, of the name of James. This is distinctly inferred from the Acts of the Apostles, Act 12:2, where the historian relates the death of James, the brother of John; and yet, in Act 15:13-21, and in Act 21:18, he records a speech delivered by James in the assembly of the apostles and elders. In this place James, the Lord 's brother, is mentioned thus to distinguish him from James the brother of John. Some think there were three of this name: -

1. James, our Lord's brother, or cousin, as some will have it;

2. James, the son of Alphaeus; and

3. James, the son of Zebedee. But the two former names belong to the same person.

Before God I lie not - This he speaks in reference to having seen only Peter and James at Jerusalem; and consequently to prove that he had not learned the Gospel from the assembly of the apostles at Jerusalem, nor consequently received his commission from them.

Afterwards I came into the regions of Syria, etc. - The course of the apostle's travels, after his conversion, was this: He went from Damascus to Jerusalem, and from Jerusalem into Syria and Cilicia. "At Damascus the disciples took him by night, and let him down by the wall in a basket; and when Saul was come to Jerusalem, he assayed to join himself to the disciples;" Act 9:25, Act 9:26. Afterwards, when the brethren knew the conspiracy formed against him at Jerusalem, they brought him down to Caesarea, and sent him forth to Tarsus, a city of Cilicia, Act 9:30. This account in the Acts agrees with that in this epistle.

And was unknown by face - I was not personally acquainted with any of the Churches of Judea; I was converted in another place, and had not preached the Gospel in any Christian congregation in that country; I knew only those at Jerusalem.

They had heard only - As a persecutor of the Church of Christ, I was well known; and as a convert to Christ I was not less so. The fame of both was great, even where I was personally unknown.

They glorified God in me - Hearing now that I preached that faith which before I had persecuted and endeavored to destroy, they glorified God for the grace which had wrought my conversion. I owe nothing to them; I owe all to God; and they themselves acknowledge this. I received all from God, and God has all the glory.

1. It appeared of great importance to St. Paul to defend and vindicate his Divine mission. As he had none from man, it was the more necessary that he should be able to show plainly that he had one from God. Paul was not brought into the Christian ministry by any rite ever used in the Christian Church. Neither bishop nor presbyter ever laid hands on him; and he is more anxious to prove this, because his chief honor arose from being sent immediately by God himself: his conversion and the purity of his doctrine showed whence he came. Many since his time, and in the present day, are far more anxious to show that they are legitimately appointed by Man than by God; and are fond of displaying their human credentials. These are easily shown; those that come from God are out of their reach. How idle and vain is a boasted succession from the apostles, while ignorance, intolerance, pride, and vain-glory prove that those very persons have no commission from heaven! Endless cases may occur where man sends and yet God will not sanction. And that man has no right to preach, nor administer the sacraments of the Church of Christ, whom God has not sent; though the whole assembly of apostles had laid their hands on him. God never sent, and never will send, to convert others, a man who is not converted himself. He will never send him to teach meekness, gentleness, and long suffering, who is proud, overbearing, intolerant, and impatient. He, in whom the Spirit of Christ does not dwell, never had a commission to preach the Gospel; he may boast of his human authority, but God will laugh him to scorn. On the other hand, let none run before he is sent; and when he has got the authority of God, let him be careful to take that of the Church with him also.

2. The apostle was particularly anxious that the Gospel should not be corrupted, that the Church might not be perverted. Whatever corrupts the Gospel, subverts the Church. The Church is a spiritual building, and stands on a spiritual foundation. Its members are compared to stones in a building, but they are living stones - each instinct with the spirit of a Divine life; Jesus is not only the foundation and the head-stone, but the spirit that quickens and animates all. A Church, where the members are not alive to God, and where the minister is not filled with the meekness and gentleness of Jesus, differs as much from a genuine Church as a corpse does from an active human being. False teachers in Galatia corrupted the Church, by introducing those Jewish ceremonies which God had abolished; and the doctrine of justification by the use of those ceremonies which God had shown by the death of his Son to be of none effect. "If those," says Quesnel, "are justly said to pervert the Gospel of Christ, who were for joining with it human ceremonies which God himself instituted, what do those do, who would fondly reconcile and blend it with the pomps of the devil? The purity of the Gospel cannot admit of any mixture. Those who do not love it, are so far from building up that they trouble and overturn all. There is no ground of trust and confidence for such workmen."

3. If he be a dangerous man in the Church who introduces Jewish or human ceremonies which God has not appointed, how much more is he to be dreaded who introduces any false doctrine, or who labors to undermine or lessen the influence of that which is true? And even he who does not faithfully and earnestly preach and inculcate the true doctrine is not a true pastor. It is not sufficient that a man preach no error; he must preach the truth, the whole truth, and nothing but the truth.

4. How is it that we have so many Churches like those in Galatia? Is it not because, on one hand, we disturb the simplicity of the Christian worship by Jewish, heathenish, or improper rites and ceremonies; and on the other, corrupt the purity of its doctrines by the inventions of men? How does the apostle speak of such corrupters? Let them be accursed. How awful is this! Let every man who officiates as a Christian minister look well to this. His own soul is at stake; and, if any of the flock perish through his ignorance or neglect, their blood will God require at the watchman's hand.

5. St. Paul well knew that, if he endeavored to please man, he could not be the servant of Christ. Can any minor minister hope to succeed, where even an apostle, had he followed that line, could not? The interests of Christ and those of the world are so opposite, that it is impossible to reconcile them; and he who attempts it shows thereby that he knows neither Christ nor the world, though so deeply immersed in the spirit of the latter.

6. God generally confounds the expectations of men-pleasing ministers; they never ultimately succeed even with men. God abhors them, and those whom they have flattered find them to be dishonest, and cease to trust them. He who is unfaithful to his God should not be trusted by man.

Paul, an apostle - Here it was necessary for St. Paul to assert his authority; otherwise he is very modest in the use of this title. He seldom mentions it when he mentions others in the salutations with himself, as in the Epistles to the Philippians and Thessalonians; or when he writes about secular affairs, as in that to Philemon; nor yet in writing to the Hebrews because he was not properly their apostle. Not of men - Not commissioned from them, but from God the Father. Neither by man - Neither by any man as an instrument, but by Jesus Christ. Who raised him from the dead - Of which it was the peculiar business of an apostle to bear witness.

And all the brethren - Who agree with me in what I now write.

That he might deliver us from the present evil world - From the guilt, wickedness, and misery wherein it is involved, and from its vain and foolish customs and pleasures. According to the will of God - Without any merit of ours. St. Paul begins most of his epistles with thanksgiving; but, writing to the Galatians, he alters his style, and first sets down his main proposition, That by the merits of Christ alone, giving himself for our sins, we are justified: neither does he term them, as he does others, either saints," elect," or churches of God."

To whom be glory - For this his gracious will.

I marvel that ye are removed so soon - After my leaving you. From him who called you by the grace of Christ - His gracious gospel, and his gracious power.

Which, indeed, is not properly another gospel. For what ye have now received is no gospel at all; it is not glad, but heavy, tidings, as setting your acceptance with God upon terms impossible to be performed. But there are some that trouble you - The same word occurs, Acts 15:24. And would - If they were able. Subvert or overthrow the gospel of Christ - The better to effect which, they suggest, that the other apostles, yea, and I myself, insist upon the observance of the law.

But if we - I and all the apostles. Or an angel from heaven - If it were possible. Preach another gospel, let him be accursed - Cut off from Christ and God.

For - He adds the reason why he speaks so confidently. Do I now satisfy men - Is this what I aim at in preaching or writing? If I still - Since I was an apostle. Pleased men - Studied to please them; if this were my motive of action; nay, if I did in fact please the men who know not God. I should not be the servant of Christ - Hear this, all ye who vainly hope to keep in favour both with God and with the world!

But I certify you, brethren - He does not till now give them even this appellation. That the gospel which was preached by me among you is not according to man - Not from man, not by man, not suited to the taste of man.

For neither did I receive it - At once. Nor was I taught it - Slowly and gradually, by any man. But by the revelation of Jesus Christ - Our Lord revealed to him at first, his resurrection, ascension, and the calling of the gentiles, and his own apostleship; and told him then, there were other things for which he would appear to him.

I Persecuted the church of God - That is, the believers in Christ.

Being zealous of the unwritten traditions - Over and above those written in the law.

But when it pleased God - He ascribes nothing to his own merits, endeavours, or sincerity. Who separated me from my mother's womb - Set me apart for an apostle, as he did Jeremiah for a prophet. Jer 1:5. Such an unconditional predestination as this may consist, both with God's justice and mercy. And called me by his grace - By his free and almighty love, to be both a Christian and an apostle.

To reveal his Son in me - By the powerful operation of his Spirit, 2Cor 4:6; as well as to me, by the heavenly vision. That I might preach him to others - Which I should have been ill qualified to do, had I not first known him myself. I did not confer with flesh and blood - Being fully satisfied of the divine will, and determined to obey, I took no counsel with any man, neither with my own reason or inclinations, which might have raised numberless objections.

Neither did I go up to Jerusalem - The residence of the apostles. But I immediately went again into Arabia, and returned again to Damascus - He presupposes the journey to Damascus, in which he was converted, as being known to them all.

Then after three years - Wherein I had given full proof of my apostleship. I went to visit Peter - To converse with him.

But other of the apostles I saw none, save James the brother (that is, the kinsman) of the Lord - Therefore when Barnabas is said to have "brought him into the apostles," Acts 9:27, only St. Peter and St James are meant.

In me - That is, on my account.

1 PAul an Apostle, not of men, neither by man , but by Jesus Christ, and God the father, who raised him from the dead .

The term Apostle in its native signification signifieth no more then one sent, in its Ecclesiastical use, it signifies one extraordinarily sent to Preach the Gospel; of these some were sent either more immediately by Christ, (as the twelve were sent, Matth. 10.1. Mar. 3.14. Luk. 9.1.) or more mediately, as Matthias who was sent by the suffrage of the other Apostles to supply the place of Iudas, Acts 1.25, 26. and Barnabas and Sila[illegible: 1 letter] and others were. Paul saith he was sent not of men, nor by men, that is, not meerly; for he was also sent by men to his particular Province, Acts 14. but he was

immediately sent by Iesus Christ, (as we read Acts chap. 9. and 26.14, 15, 16, 17. of which also he gives us an account in this Chap. v. 15, 16, 17.) And by God the Father also, who he saith raised Christ from the dead. By this phrase the Apostle doth not onely assert Christs Resurrection, and the influence of the Father upon his Resurrection, (though he rose by his own power, and took up his own Life again, and was also quickned by the Spirit;) but he also sheweth a specialty in his call to the Apostleship. As it differed from the call of Ordinary Ministers, who are called by men, (though their Ministry be not meerly of men;) so it differed from the call of the rest of the Apostles, being made by Christ not in his state of humiliation, (as the twelve were called, Matth. 10.) but in his state of Exaltation; after he was raised from the dead, and sate down on the right hand of God.

Marginal references: [illegible: 1 word]. 1.3.

2 And all the brethren which are with me, unto the churches of Galatia

He writeth not onely in his own name, but in the name of all those other Christians that were with him in the place wher[illegible: 1 letter] he now was; (whether Rome or Corinth, or some other place is incertain:) with whose consent and privity probably he wrote, possibly at their instigation, and whose common consent in th[illegible: 1 letter]t Doctrine of Faith which he handleth, (as well as in other things about which he writeth) he here declareth. Some [illegible: 1 letter]hink that the Apostle forbears the term Saints, or Sanctified in Christ Iesus, &c. commonly used in his other Epistles, because of that Apostacy for which he designed to reprove them; but it is implyed in the term Churches. Galatia was a large Countrey, and had in it many famous Cities; it was neither wholly Christian, nor yet such, as to the major part; but there were in it several particular Congregations of Christians, which he calleth Churches, (every Congregation of Christians using to meet together to Worship God, being a Church, a particular Church, though all such Congregations make up but one Vniversal Visible Church.) Nor, being guilty of no Idolatry, though corrupted in some particular points of Doctrine, and those of moment, doth the Apostle deny them the name of Churches, though he sharply rebuketh them for their errors.

3 Grace be to you, and peace from God the father, and from our Lord Jesus Christ .

A common, as well as Religious and Christian form of salutation; Pauls mark in every Epistle, and used by him without any variation, (except in his Epistles to Timothy and Titus, where he only adds Mercy, &c.) the want of which, as also of his name, offers some grounds to doubt whether he wrote the Epistle to the Hebrews, Paul had used it in the beginning of his Epistles to the Romans, and both the Epistles to the Corinthians; (see the Notes on Rom. 1.7. 1 Cor. 1.3. 2 Cor. 1.2.) It teaches us in our common discourses whether Epistolary, or otherwise, to speak to our Friends like Christians, who understand and believe that the Grace, Mercy, and Peaçe from God, are the most desirable good things.

Marginal references: Eph. 1.[illegible: 1 letter]. Phil. 1.2. Col. 1.2.: Thess. 1.1. 2 Thess. 1.2.

4 Who gave himself for our sins , that he might deliver us from this present evil world , according to the will of God and our Father .

Which Christ, though he was put to death by Pilate and the Iews, yet he was not compelled to dye; for Iohn 10.17. he laid down his life, no man took it from him. Sometimes it is said, he died for our sins, as Rom. 5.8. sometimes that he gave himsel[illegible: 1 letter], (meaning to death;) as in Eph. 5.2.25. 1 Tim. [illegible: 1 letter].6. Tit. 2.14. he was given by his Father, and he gave himself by his own free and spontaneous act. For our sins, must be interpreted by other Scriptures; here is the defect of a word here, which the Socinians would have to be Remission; others Expiation (of which Remission is a consequent.) Both doubtless are to be understood, and something more also, which is expressed in the following words of the verse. Remission of sins is granted to be the effect of the death of Christ, but not the primary and sole effect thereof; but consequential to the propitiation mentioned, Rom. 3.25. The Redemption, Eph. 1.7. The Sacrifice, Heb. 10.12. both which Texts shew the absurdity of the Socinians, in quoting those Texts to favour their notion of Christs dying for the Remission of our sins, without giving the Justice of God satisfaction: And though some other Texts mention Christs dying for our sins, without mention of such Expiation, Propitiation, Redemption or Satisfaction; yet they must be interpreted by the latitude of the end of Christs death (expressed in other Scriptures) relating to sin.

Which is not onely Expiation, and Remission, but the delivery of us from the lusts and corruptions of this present evil World. The Apostle here decyphers this World, by calling it present and [illegible: 1 letter]vil; by the first, he hinteth to us, that there is a world to come, by the latter he sheweth the sinful practises of the greatest part of men, (for by World he means the corruption of persons living in the World,) they are evil; and this was one end of Christs death to deliver his Saints from their evil practices and examples, thus, 1 Pet. 1.18. we are said to be by the blood of Christ Redeemed from a vain conversation received by Tradition from our Fathers. This (he saith) was done

according to the Will of God; the Greek word is [non-Latin text not transcribed], not [non-Latin text not transcribed], the will of God is his Decree, Purpose or good Pleasure, so as it signifieth both his eternal purpose, (according to Eph. 1.4.) and his present pleasure or consent. I see no ground for the Socinian criticisme, who would have us understand by it, Gods Testament or present will for things to be done after death, the word importeth no more then Gods eternal purpose, as to the Redemption of man by the Blood of Christ, and his well pleasedness with his undertaking and performance of that work, this God, he calleth Our Father, not with respect to Creation so much as Adoption.

5 To whom be glory for ever and ever. Amen .

To which Father (yet not excluding the Son,) for so great benefits bestowed upon us, be honour, and praise, from age to age, and to all eternity: the term Amen, being alwayes used in Scripture either as a term of Assertion to aver the truth of a thing, or as a te[illegible: 1 letter]m of wishing, may here be understood in either, or both senses; the Apostle using it either to assert, the glorifying of God to be our duty, and an homage we owe to God; or to signifie his hearty desire, that this homage may from all hands be paid unto him.

6 I marvel that ye are so soon removed from him that called you unto the grace of Christ , unto another gospel .

The Apostle here beginneth the matter and substance of his Epistle, with a reprehension of this Church; which in some things is much qualified, in other things much aggravated. His expressing his reproof by the word marvel, hath in it something of mitigation, and signifieth his better hopes concerning them. The term removed, also mollifies the reproof, the Apostle thereby rather charging their Apostacy upon their seducers, then upon them who were seduced, (though they were not to be excused for their so yielding to the temptation, and that in so short a time, either after their first conversion, or after the first attempts upon them to seduce them) and herein was the aggravation of their guilt, that they very little resisted the temptation, but were presently overthrown by it. But it was a greater aggravation of their guilt, that they suffered themselves to be removed from him that called them. Interpreters doubt whether this be to be understood of God, or of Paul; and if of God, whether of the first or of the second person. That which inclineth some to think that Paul meant himself, was his instrumentality in the conversion of these Galatians; and his complaints of them in this Epistle, for their deserting his Doctrine and alienation from him: but then the substantive to the participle must be understood, and the call must be understood of the external call onely, by the Ministry of the word. It therefore seemeth rather to be understood of God; the Apostles generally ascribing calling to God; chap. 5.8. 1 Thess. 5.24. 2 Thess. 2.14. 1 Pet. 1.2.15. 2 Pet. 1.3. Nor doth it seem proper to refer the action to Christ, because the Apostles ordinarily ascribe calling to the first person in the Trinity, calling us by Christ, as Rom. 8.30. 2 Thess. 2.13, 14, 16. 2 Tim. 1.[illegible: 1 letter]9. 1 Pet. 5.10. besides the Grace of Christ is here made the term to which they are called. And though this would supply the participle with a substantive in the Text, without understanding one, yet it seems both too remote, and also to alter the sense of the Text; making it to run thus, from Christ that called you unto Grace, instead of him that called you to the Grace of Christ. By which Grace the Apostle doubtless means not the Doctrine of the Gospel onely, (though that be sometimes called Grace,) but all the benefits of the Gospel, Iustification, Reconciliation, Adoption: which are all properly called the Grace of Christ as being the purchase of his blood.

To another Gospel, that is to the imbracing of other Doctrine, differring from the Doctrine of the Gospel, though it be brought to you by seducers under that notion: shewing you another pretended way of Salvation then by the merits of Jesus Christ, whereas God hath given no other name under heaven, neither is there Salvation in any other, Acts 4.12.

7 Which is not another , but there be some that trouble you and would pervert the gospel of Christ .

Another Doctrine it is, but another Doctrine or glad tidings of Salvation, or another Gospel of Christ, it is not; for there is no other.

In and by the new notions they bring they do but trouble you, and pervert the true Doctrine of the Gospel; though they use the name of Christ, and of his Gospel▪ they do it falsly; for by making the works of the Law, and the observance of them necessary to be by you observed in order to your Salvation, they quite destroy and pervert the glad tidings of Salvation; viz. that we are saved by Christ alone, and [illegible: 1 letter]aith in him, and by a Righteousness without these works.

Marginal references: 2 Cor. 11.[illegible: 1 letter]; Acts 15.1, 2[illegible: 1 letter] chap. 5.10, 1[illegible: 1 letter]

9 As we said before, so say I now again, If any man preach any other gospel unto you , then that you have received, let him be accursed .

The Apostle, by this vehement expression, doth no more suppose it possible that an heavenly Angel should publish to them any other way of Salvation then what he had published, then that he himself might so contradict his own Doctrine. He onely by it declares his certainty of the truth, which he had delivered to them; it was not to be contradicted either by Man or Angel; and further teacheth us, that additions to the Doctrines of the Gospel, make another Gospel. God neither allowing us to add to, nor to diminish from Divine Revelations, for of this nature were the corruptions crept into this Church. These seducers owned Christ and the Doctrine of the Gospel; onely teaching the Jewish circumcision, and other ceremonial Rites, as necessary to be observed in order to peoples salvation; they made the pretended Gospel (which they taught) to be another Gospel then that which Paul had preached, and which believers in this Church had received. In saying let him be accursed, he also saith that he who doth this shall be accursed; for the Apostle would neither himself curse, nor direct others to curse, whom he did not know the Lord would curse, and look upon as cursed. These two verse[illegible: 1 letter] look dreadfully upon the Papacy, where many Doctrines are published, and necessary to be received, which Paul never Preached, nor are to be found in any part of Divine Writ.

Marginal references: Deut. 4.2. and 12.3[illegible: 1 letter]. Prov. 30.6. Rev. 22.[illegible: 1 letter]8.

10 For do I now perswade men, or God? or do I seek to please men ? For if I yet pleased men, I should not be the servant of Christ .

There is an Emphasis in the particle now, since I became a Christian, and was made an Apostle; while I was a Pharisee I did otherwise, but since I became an Apostle of Jesus [illegible: 1 letter]hrist, do I perswade you to hear what men say, or what God saith? Or (as others) do I perswade the things of men, their Notions and Doctrines, or the things of God? Or do I in my preaching aim at the gratifying or pleasing of men, or the pleasing of God?

The last is plainly said in the next words, which must not be understood in the [illegible: 1 letter]ull latitude of the terme, but restrainedly, do I seek to please and humour men in things wherein they teach and act contrary to God? It is the duty of inferiours to please their Superiours, and of all good Ministers and Christians, to please their Brethren, so far as may tend to the advantage of their Souls; or in civil things, so as to maintain a friendly and peaceable Society; but they ought not to do any thing in humour to them, by which God may be displeased: In which sense it is that the Apostle adds,

For if I pleased men, that is, in saying as they say, and doing as they do, without regard to pleasing or displeasing of Christ, I should not shew my self the servant of Christ, for his servants we are whom we obey, and our Lord hath taught us, that no man can serve two Masters, (that is, commanding contrary things).

Marginal references: 1 Thes. 2.4.; [illegible: 1 word]. 4.4.

11 But I certifie you, brethren, that the gospel which was preached of me, is not after man .

He calls them Brethren, though some of them were revolted, because they owned Christ, and makes known, or declares to them, (so the word is Translated, Luke 2.1[illegible: 1 letter]. John 15.15. and 17.26.) that the Doctrine of the Gospel, which he had preached unto them, was no humane invention, or fiction, nor rested upon humane authority, but was from God, immediately revealed to him, and herein he reflecteth upon the false Teachers that had seduced them, and in order to that, vilified him, as being but a Disciple to some other of the Apostles, yet teaching otherwise then they taught. I would have you know (saith he) that it is otherwise, the Gospel which I preached is not after man. He fully openeth his own meaning in this phrase, in the next words.

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

Not of man, as my first and sole Instructor, not only at second hand, from Peter, James or John, as the false teachers had suggested, nor was I taught it otherwise then

by the immediate Revelation of Jesus Christ. Revelation signifieth the discovery of some thing which is secret; (as the Gospel and Doctrine of it, is called a mystery bid from ages) It may be objected that Paul was instructed by Ananias, Acts 9.16, 17. But this prejudiceth nothing the truth of what the Apostle saith in this place, neither do we read of much that Ananias said to him in a way of instruction; it is only said, that he laid his hands on him, and he was filled with the Holy Ghost. When, or where he had these revelations, the Apostle saith not, probably while he lay in a trance, blind, and neither eating nor drinking for three dayes, Acts 9.9. Others think it was when he was caught up into the third Heaven, 2 Cor. 12.2. Certain it is that St. Paul had revelations from Christ, Acts 22.15, 16. and 26.17, 18▪ Revelation signifies an immediate conveying of the knowledge of divine things, to a person without humane means; and in that Paul ascribes the Revelation of the Gospel to Jesus Christ, he plainly asserts the Divine Nature of the Lord Jesus Christ.

Marginal references: 1 Cor. 13. [illegible: 1 letter]3. ver. 1.; [illegible: 1 word] 3.3.

13 For ye have heard of my conversation in times past, in the Jews religion, how that beyond measure I persecuted the Church of God, and wasted it ,

It will be no difficult thing for you to believe, that I had never preached the Gospel without a Divine Revelation of the truth of it, if you do but reflect upon my former conversation, for you cannot but have heard, that I was born a Iew, Educated in the Iewish Religion, and was a zealous defender of it, so as I persecuted the Christians beyond measure. This unmeasurable persecution is expressed by Luke more particularly, Acts [illegible: 1 letter].3. He made havock of the Church, entering into every house, and ha[illegible: 1 letter]ing men, and women he committed them to prison, and 9.1. He breathed out threatnings and slaughter against the disciples of the Lord, &c. He wasted the Church like an enemy that useth fire and sword, and all means to destroy. The word here used is [non-Latin text not transcribed], which signifies to make a devastation, the word used in Acts 8. is [non-Latin text not transcribed]: Both words signifie the most ruinating hostile actions, and this he saith was his conversation, or constant practice, so as they might reasonably think, that something more then humane had made a change in him, that he should now be a preacher of that Doctrine, which he had before so abominated, as that his whole business was to root out those that profest i[illegible: 1 letter].

Marginal references: [illegible: 1 word] 22.4.

14 And profited in the Jews religion above many, my equals in my own nation , being more exceeding zealous of the traditions of my fathers .

The word here used and Translated profited, may be interpreted either of his own personal proficiency, and go[illegible: 1 letter]ng on in the Iewish Religion, or of his propagating of it, and making that to go on, which seemeth to be the sense of the same word, 2 Tim. 2.16. And it is observed, that Active Verbs in the Gr. in imitation of the Heb. Con. Pi[illegible: 1 letter]il. sometimes signifie to do ones self an action, sometimes to make others to do it; and Pauls wasting the Christian Church had a rational tendency to uphold and propagate Iudaism, the propagation of which was the end designed by it; this he saith he did, above others of his countrymen, that were his equals in years. By this also he lets them know, that his persecuting the Christian Church was not a passionate act, or for a gain to himself, but from an erroneous judgment, he verily thought that he ought to do wha[illegible: 1 letter] he did, against Jesus of Nazareth, and his Disciples.

He addeth, that he was more exceedingly zealous of the Traditions of the Father ▪ By which he understands not only the Rites of the Ceremonial Law, but the whole body of their Constitutions, which the [illegible: 1 letter]ulers of that Church had made, under the notion of sep[illegible: 1 letter] menta Legis, hedges or fences to the Lawes of God; to keep men at a distance from the violation of them, and other constitutions also, of which they had innumerable. Paul was a Pharisee, (the Son of a Pharisee, Acts 23.6.) bred up at the feet of Gamaliel; (one of the Doctors of their Law) this was the strictest Sect (for Ceremonies) of their Religion; and this his zeal for Traditions, is that which he calleth a progress, or profiting in the Iewish Religion, and was a cause of the propagation of that Religion.

Marginal references: Gr. equals in years.

15 But when it pleased God who separated me from my mothers womb , and called me by his grace ,

Here are two acts predicated of God, with relation to Paul, the first is a separating of him from the womb; the same was said of two of the great Prophets, Isaiah and Ieremiah, Isa. 49.1. Ier. 1.5. The Apostle here is not speaking of Gods decree, predestinating him to Eternal Life, but of his determining him to the work of an Apostle. God predetermineth men to the stations they shall take up in the World; especially such who are to take up stations, wherein they are to be eminently useful and serviceable to him.

The second act predicated of God is his calling of Paul; This is an act in time, and lyeth much in the preparing of persons for the work allotted to them, and in inclining the heart to it. Thus God called Paul, fitting him for the work of the Ministry, and inclining him to it▪ to which he added his immediate command from Heaven, that he should go and preach the Gospel. Both these acts of God are ascribed to his good pleasure, and grace, nothing but his meer free love, and favour moving him, either to separate, or to call Paul to this high and great employment.

Marginal references: Rom. 1.[illegible: 1 letter] ▪

16 To reveal his Son in me, that I might preach him among the heathen , immediately I conferred not with flesh and blood b.

When it pleased God to discover Christ his Son (by an Eternal Generation) to me, whom neither naturally, nor from any instruction in my Education, was acquainted with any thing of Christ; but according to the common prejudices of those of my own Country, looked upon him as a meer man, and an Impostor; and also revealed to me the end of that discovery, not only that I my self should receive and embrace him, but that I should publish him amongst the Heathens, (where he intimates the specialty of his Separation and call); I (saith he) immediately advised with no mortal man living, (for that is signified by Flesh and Blood, Mat. 16.17. 1 Cor. 15.50.) but resolved with my self to address my self to that work and employment to which I had such a special call from God.

Marginal references: 2 Cor. 4.6.; Eph. 3.8.

17 Neither went I up to Jerusalem, to them that were apostles before me , but I went into Arabia , and returned again unto Damascus e.

As Ierusalem was the place for the Oracle of the Law, under the Old Testament; so it also was for the Gospel upon the first publication of it. There the Disciples were, they returned thither after they had seen Christ ascend to Heaven, Luke 24.52. from thence they were not to depart, but to wait there for the promise of the Father, Acts 1.4. There the Holy Ghost came down upon them, chap. 2. there they continued till the persecution scattered them; there was the Colledge of the Apostles. Paul saith that upon his Conversion, he did not go up thither, nor till three years after, (as he tells us in the next verse); but he

went into Arabia, amongst the Heathens, and the most wild and barbarous Heathens, (for such were the Arabians.) Luke in the Acts tells us nothing of this. From hence it was easie to conclude, that Paul had not his Commission from the other Apostles that were before him, for he saw none of them till he had been a preacher of the Gospel to the wild Arabians three years.

And then he returned to Damascus; the word is [non-Latin text not transcribed], which is by some observed to signifie his being compelled to return, (as they judge) by some persecution raised amongst the Heathens; but of this the Scripture saith nothing.

18 Then after three years, I went up to Jerusalem to see Peter, and abode with him fifteen dayes .

These three years were spent partly in Arabia, partly [illegible: 1 word] Damascus, whither he returned; and his being there, was not idle, but as Luke informes us, preached Christ in the Synagogues, Acts 9.20, 22, 26. confounded the Iewes, proving that this was the very Christ, which made the Iewes take counsel to kill him: Here it was that he escaped them, by being let down over the wall in a basket. Then he went to Ierusalem, where his Conversion, and call to preach the Gospel was not heard of, (possibly in regard of the remoteness of Arabia, where he had spent most of those three years; or in regard of the troubled state of the Church at Ierusalem at this time,) insomuch that the Disciples were afraid to admit him to join with them, until Barnabas had given Testimony concerning him, Acts 9.27. He tells us here that he stayed there but fifteen dayes; during which time, Luke Acts 9.29. tells us, he spake boldly in the name of the Lord Iesus, and disputed against the Grecians.

Marginal references: Or, I returned.

19 But other of the apostles saw I none, save James the Lords brother .

The Apostles were at this time scattered, either through the persecution, or, for the fulfilling of the work of their Apostleship; so as probably there were at this time no more of the Apostles at Ierusalem ▪ except Peter, and Iames the Less, the Son of Alpheus ▪ who is here called the Brother of our Lord ▪ (as is generally thought, according to the Hebrew idiom, who were wont to call near Kinsmen, Brethren). Upon another journey which Paul made to Ierusalem, he saw others, (as we shall hear in the next chapter); but that was several years after this his first journey thither.

Marginal references: Mark 6.3.

20 Now the things which I write unto you, behold, before God I lie not .

Whether those words [before God] make this sentence an Oath, is not material to determine, they are either an Oath, or a very serious Asseveration. If the Apostle designed to call God for a witness, to the correspondence of his words, with the truth of the things he had spoken, they make up an assertory Oath, which was lawful enough (though privately taken) in so serious a matter as this, where the Apostle is vindicating his Apostleship; from some Acts of which probably he had no Witnesses at hand to produce; but they may be understood (by the supplement of, I speak, or I say this) only as a form of serious assertion, to confirm the truth of what he asserted. He minds them, that he was sensible of Gods presence in all places, and particular taking notice of the things spoken; as being spoken before him, who knew that what he spake was truth.

Marginal references: Rom. 9.1.

21 Afterwards I came into the regions of Syria, and Cilicia .

After that I came from Ierusalem, I came into the Country of Syria, probably not to Damascus, the chief City of Syria, (where he had so narrow an escape in a basket) but into the Country parts of Syria; (for Syria lay in the way betwixt Iudea and Cilicia.) It appeareth by Acts 9.30. that Paul was designed for Tarsus, his Native place; where we are also told, that the Brethren conducted him to Cesarea, which stood upon the confines of Syria. It is probable that he stayed some time at Tarsus; for there Barnabas found him, Acts 11.25, 26. and brought him to Antioch; so that Paul had but fifteen dayes at Ierusalem to converse with the Apostles, and in that time he saw none of them, but Peter, and Iames the Son of Alpheus.

22 And was unknown by face unto the churches of Judea, which were in Christ .

To be in Christ [illegible: 1 letter]ignifieth, 1. Their being Christians indeed; they having received Christ by a true and lively Faith, and given themselves to the obedience of his Precepts. In this sense the Apostle saith, if any man be in Christ he is a new creature. 2. Their being Christians in name, by Baptism and outward profession. These Churches are said to be in Christ in this latter sense. We have a parallel Text, 1 Thess. 2.14 They do not judge improperly, who think that by Iudea here, is not meant the Province, but the whole Country of Iudea; which comprehended not Iudea only, but Samaria and Galilee. Iohn Baptist and our Saviour, (who both mostly preached in Galilee) had prepared their due matter for Gospel Churches. Peter and Iohn, and Philip, preached the Gospel in many Villages of the Samaritanes, Acts 8.25, 40. Of all these Churches Paul speaks; telling us, he was personally unknown unto them. So far he was from learning the Christian Doctrine from the Apostles, or them.

23 But they had heard only, That he which persecuted us in times past, now preacheth the faith which once he destroyed .

Though those Churches in the country of Iudea, had never seen Pauls person, yet they had heard of him. 1. That he had been a persecutor of those which professed the Doctrine of the Gospel, (which he here calleth the Faith, it being the object, and the means of Faith). 2. That there was such a change wrought in him, as that he was now become a preacher of that Doctrine, for the profession of which he had formerly [illegible: 2 letters]sted and destroyed the Churches of Chri[illegible: 2 letters].

24 And they glorified God in me .

And they praised God on his behalf, for working so great a change in him.

Galatians

This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Acts xviii. 23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2 Cor. xi. 5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

In this chapter, after the preface or introduction (ver. 1-5), the apostle severely reproves these churches for their defection from the faith (ver. 6-9), and then proves his own apostleship, which his enemies had brought them to question, I. From his end and design in preaching the gospel, ver. 10. II. From his having received it by immediate revelation, ver. 11, 12. For the proof of which he acquaints them, 1. What his former conversation was, ver. 13, 14. 2. How he was converted, and called to the apostleship, ver. 15, 16. 3. How he behaved himself afterwards, ver. 16, to the end.

The Introductory Address. (a. d. 56.)

1 Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) 2 And all the brethren which are with me, unto the churches of Galatia: 3 Grace be to you and peace from God the Father, and from our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father: 5 To whom be glory for ever and ever. Amen.

In these verses we have the preface or introduction to the epistle, where observe,

I. The person or persons from whom this epistle is sent—from Paul an apostle, &c., and all the brethren that were with him. 1. The epistle is sent from Paul; he only was the penman of it. And, because there were some among the Galatians who endeavoured to lessen his character and authority, in the front of it he gives a general account both of his office and of the manner in which he was called to it, which afterwards, in this and the following chapter, he enlarges more upon. As to his office, he was an apostle. He is not afraid to style himself so, though his enemies would scarcely allow him this title: and, to let them see that he did not assume this character without just ground, he acquaints them how he was called to this dignity and office, and assures them that his commission to it was wholly divine, for he was an apostle, not of man, neither by man; he had not the common call of an ordinary minister, but an extraordinary call from heaven to this office. He neither received his qualification for it, nor his designation to it, by the mediation of men, but had both the one and the other directly from above; for he was an apostle by Jesus Christ, he had his instructions and commission immediately from him, and consequently from God the Father, who was one with him in respect of his divine nature, and who had appointed him, as Mediator, to be the apostle and high priest of our profession, and as such to authorize others to this office. He adds, Who raised him from the dead, both to acquaint us that herein God the Father gave a public testimony to Christ's being his Son and the promised Messiah, and also that, as his call to the apostleship was immediately from Christ, so it was after his resurrection from the dead, and when he had entered upon his exalted state; so that he had reason to look upon himself, not only as standing upon a level with the other apostles, but as in some sort preferred above them; for, whereas they were called by him when on earth, he had his call from him when in heaven. Thus does the apostle, being constrained to it by his adversaries, magnify his office, which shows that though men should by no means be proud of any authority they are possessed of, yet at certain times and upon certain occasions it may become needful to assert it. But, 2. He joins all the brethren that were with him in the inscription of the epistle, and writes in their name as well as his own. By the brethren that were with him may be understood either the Christians in common of that place where he now was, or such as were employed as ministers of the gospel. These, notwithstanding his own superior character and attainments, he is ready to own as his brethren; and, though he alone wrote the epistle, yet he joins them with himself in the inscription of it. Herein, as he shows his own great modesty and humility, and how remote he was from an assuming temper, so he might do this to dispose these churches to a greater regard to what he wrote, since hereby it would appear that he had their concurrence with him in the doctrine which he had preached, and was now about to confirm, and that it was no other than what was both published and professed by others as well as himself.

II. To whom this epistle is sent—to the churches of Galatia. There were several churches at that time in this country, and it should seem that all of them were more or less corrupted through the arts of those seducers who had crept in among them; and therefore Paul, on whom came daily the care of all the churches, being deeply affected with their state, and concerned for their recovery to the faith and establishment in it, writes this epistle to them. He directs it to all of them, as being all more or less concerned in the matter of it; and he gives them the name of churches, though they had done enough to forfeit it, for corrupt churches are never allowed to be churches: no doubt there were some among them who still continued in the faith, and he was not without hope that others might be recovered to it.

III. The apostolical benediction, v. 3. Herein the apostle, and the brethren who were with him, wish these churches grace and peace from God the Father, and from the Lord Jesus Christ. This is the usual blessing wherewith he blesses the churches in the name of the Lord—grace and peace. Grace includes God's good-will towards us and his good work upon us; and peace implies in it all that inward comfort, or outward prosperity, which is really needful for us; and they come from God the Father as the fountain, through Jesus Christ as the channel of conveyance. Both these the apostle wishes for these Christians. But we may observe, First grace, and then peace, for there can be no true peace without grace. Having mentioned the Lord Jesus Christ, he cannot pass without enlarging upon his love; and therefore adds (v. 4), Who gave himself for our sins, that he might deliver, &c. Jesus Christ gave himself for our sins, as a great sacrifice to make atonement for us; this the justice of God required, and to this he freely submitted for our sakes. One great end hereof was to deliver us from this present evil world; not only to redeem us from the wrath of God, and the curse of the law, but also to recover us from the corruption that is in the world through lust, and to rescue us from the vicious practices and customs of it, unto which we are naturally enslaved; and possibly also to set us free from the Mosaic constitution, for so aion houtos is used, 1 Cor. ii. 6, 8. From this we may note, 1. This present world is an evil world: it has become so by the sin of man, and it is so on account of the sin and sorrow with which it abounds and the many snares and temptations to which we are exposed as long as we continue in it. But, 2. Jesus Christ has died to deliver us from this present evil world, not presently to remove his people out of it, but to rescue them from the power of it, to keep them from the evil of it, and in due time to possess them of another and better world. This, the apostle informs us, he has done according to the will of God and our Father. In offering up himself a sacrifice for this end and purpose, he acted by the appointment of the Father, as well as with his own free consent; and therefore we have the greatest reason to depend upon the efficacy and acceptableness of what he has done and suffered for us; yea, hence we have encouragement to look upon God as our Father, for thus the apostle here represents him: as he is the Father of our Lord Jesus, so in and through him he is also the Father of all true believers, as our blessed Saviour himself acquaints us (John xx. 17), when he tells his disciples that he was ascending to his Father and their Father.

The apostle, having thus taken notice of the great love wherewith Christ hath loved us, concludes this preface with a solemn ascription of praise and glory to him (v. 5): To whom be glory for ever and ever. Amen. Intimating that on this account he is justly entitled to our highest esteem and regard. Or this doxology may be considered as referring both to God the Father and our Lord Jesus Christ, from whom he had just before been wishing grace and peace. They are both the proper objects of our worship and adoration, and all honour and glory are perpetually due to them, both on account of their own infinite excellences, and also on account of the blessings we receive from them.

The Apostle's Concern at Their Defection. (a. d. 56.)

6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

Here the apostle comes to the body of the epistle; and he begins it with a more general reproof of these churches for their unsteadiness in the faith, which he afterwards, in some following parts of it, enlarges more upon. Here we may observe,

I. How much he was concerned at their defection: I marvel, &c. It filled him at once with the greatest surprise and sorrow. Their sin and folly were that they did not hold fast the doctrine of Christianity as it had been preached to them, but suffered themselves to be removed from the purity and simplicity of it. And there were several things by which their defection was greatly aggravated; as, 1. That they were removed from him that had called them; not only from the apostle, who had been the instrument of calling them into the fellowship of the gospel, but from God himself, by whose order and direction the gospel was preached to them, and they were invited to a participation of the privileges of it: so that herein they had been guilty of a great abuse of his kindness and mercy towards them. 2. That they had been called into the grace of Christ. As the gospel which had been preached to them was the most glorious discovery of divine grace and mercy in Christ Jesus; so thereby they had been called to partake of the greatest blessings and benefits, such as justification, and reconciliation with God here, and eternal life and happiness hereafter. These our Lord Jesus has purchased for us at the expense of his precious blood, and freely bestows upon all who sincerely accept of him: and therefore, in proportion to the greatness of the privilege they enjoyed, such were their sin and folly in deserting it and suffering themselves to be drawn off from the established way of obtaining these blessings. 3. That they were so soon removed. In a very little time they lost that relish and esteem of this grace of Christ which they seemed to have, and too easily fell in with those who taught justification by the works of the law, as many did, who had been bred up in the opinions and notions of the Pharisees, which they mingled with the doctrine of Christ, and so corrupted it; and this, as it was an instance of their weakness, so it was a further aggravation of their guilt. 4. That they were removed to another gospel, which yet was not another. Thus the apostle represents the doctrine of these judaizing teachers; he calls it another gospel, because it opened a different way of justification and salvation from that which was revealed in the gospel, namely, by works, and not by faith in Christ. And yet he adds, "Which is not another—you will find it to be no gospel at all—not really another gospel, but the perverting of the gospel of Christ, and the overturning of the foundations of that"—whereby he intimates that those who go about to establish any other way to heaven than what the gospel of Christ has revealed are guilty of a gross perversion of it, and in the issue will find themselves wretchedly mistaken. Thus the apostle endeavours to impress upon these Galatians a due sense of their guilt in forsaking the gospel way of justification; and yet at the same time he tempers his reproof with mildness and tenderness towards them, and represents them as rather drawn into it by the arts and industry of some that troubled them than as coming into it of their own accord, which, though it did not excuse them, yet was some extenuation of their fault. And hereby he teaches us that, in reproving others, as we should be faithful, so we should also be gentle, and endeavour to restore them in the spirit of meekness, ch. vi. 1.

II. How confident he was that the gospel he had preached to them was the only true gospel. He was so fully persuaded of this that he pronounced an anathema upon those who pretended to preach any other gospel (v. 8), and, to let them see that this did not proceed from any rashness or intemperate zeal in him, he repeated it, v. 9. This will not justify our thundering out anathemas against those who differ from us in minor things. It is only against those who forge a new gospel, who overturn the foundation of the covenant of grace, by setting up the works of the law in the place of Christ's righteousness, and corrupting Christianity with Judaism, that Paul denounces this. He puts the case: "Suppose we should preach any other gospel; nay, suppose an angel from heaven should:" not as if it were possible for an angel from heaven to be the messenger of a lie; but it is expressed so the more to strengthen what he was about to say. "If you have any other gospel preached to you by any other person, under our name, or under colour of having it from an angel himself, you must conclude that you are imposed upon: and whoever preaches another gospel lays himself under a curse, and is in danger of laying you under it too."

The Apostle's Integrity. (a. d. 56.)

10 For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ. 11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ. 13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it: 14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. 15 But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus. 18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. 19 But other of the apostles saw I none, save James the Lord's brother. 20 Now the things which I write unto you, behold, before God, I lie not. 21 Afterwards I came into the regions of Syria and Cilicia; 22 And was unknown by face unto the churches of Judæa which were in Christ: 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed. 24 And they glorified God in me.

What Paul had said more generally, in the preface of this epistle, he now proceeds more particularly to enlarge upon. There he had declared himself to be an apostle of Christ; and here he comes more directly to support his claim to that character and office. There were some in the churches of Galatia who were prevailed with to call this in question; for those who preached up the ceremonial law did all they could to lessen Paul's reputation, who preached the pure gospel of Christ to the Gentiles: and therefore he here sets himself to prove the divinity both of his mission and doctrine, that thereby he might wipe off the aspersions which his enemies had cast upon him, and recover these Christians into a better opinion of the gospel he had preached to them. This he gives sufficient evidence of,

I. From the scope and design of his ministry, which was not to persuade men, but God, &c. The meaning of this may be either that in his preaching the gospel he did not act in obedience to men, but God, who had called him to this work and office; or that his aim therein was to bring persons to the obedience, not of men, but of God. As he professed to act by a commission from God; so that which he chiefly aimed at was to promote his glory, by recovering sinners into a state of subjection to him. And as this was the great end he was pursuing, so, agreeably hereunto, he did not seek to please men. He did not, in his doctrine, accommodate himself to the humours of persons, either to gain their affection or to avoid their resentment; but his great care was to approve himself to God. The judaizing teachers, by whom these churches were corrupted, had discovered a very different temper; they mixed works with faith, and the law with the gospel, only to please the Jews, whom they were willing to court and keep in with, that they might escape persecution. But Paul was a man of another spirit; he was not so solicitous to please them, nor to mitigate their rage against him, as to alter the doctrine of Christ either to gain their favour or to avoid their fury. And he gives this very good reason for it, that, if he yet pleased men, he would not be the servant of Christ. These he knew were utterly inconsistent, and that no man could serve two such masters; and therefore, though he would not needlessly displease any, yet he dared not allow himself to gratify men at the expense of his faithfulness to Christ. Thus, from the sincerity of his aims and intentions in the discharge of his office, he proves that he was truly an apostle of Christ. And from this his temper and behaviour we may note, 1. That the great end which ministers of the gospel should aim at is to bring men to God. 2. That those who are faithful will not seek to please men, but to approve themselves to God. 3. That they must not be solicitous to please men, if they would approve themselves faithful servants to Christ. But, if this argument should not be thought sufficient, he goes on to prove his apostleship,

II. From the manner wherein he received the gospel which he preached to them, concerning which he assures them (v. 11, 12) that he had it not by information from others, but by revelation from heaven. One thing peculiar in the character of an apostle was that he had been called to, and instructed for, this office immediately by Christ himself. And in this he here shows that he was by no means defective, whatever his enemies might suggest to the contrary. Ordinary ministers, as they receive their call to preach the gospel by the mediation of others, so it is by means of the instruction and assistance of others that they are brought to the knowledge of it. But Paul acquaints them that he had his knowledge of the gospel, as well as his authority to preach it, directly from the Lord Jesus: the gospel which he preached was not after man; he neither received it of man, nor was he taught it by man, but by immediate inspiration, or revelation from Christ himself. This he was concerned to make out, to prove himself an apostle: and to this purpose,

1. He tells them what his education was, and what, accordingly, his conversation in time past had been, v. 13, 14. Particularly, he acquaints them that he had been brought up in the Jewish religion, and that he had profited in it above many his equals of his own nation—that he had been exceedingly zealous of the traditions of the elders, such doctrines and customs as had been invented by their fathers, and conveyed down from one generation to another; yea, to such a degree that, in his zeal for them, he had beyond measure persecuted the church of God, and wasted it. He had not only been a rejecter of the Christian religion, notwithstanding the many evident proofs that were given of its divine origin; but he had been a persecutor of it too, and had applied himself with the utmost violence and rage to destroy the professors of it. This Paul often takes notice of, for the magnifying of that free and rich grace which had wrought so wonderful a change in him, whereby of so great a sinner he was made a sincere penitent, and from a persecutor had become an apostle. And it was very fit to mention it here; for it would hence appear that he was not led to Christianity, as many others are, purely by education, since he had been bred up in an enmity and opposition to it; and they might reasonably suppose that it must be something very extraordinary which had made so great a change in him, which had conquered the prejudices of his education, and brought him not only to profess, but to preach, that doctrine, which he had before so vehemently opposed.

2. In how wonderful a manner he was turned from the error of his ways, brought to the knowledge and faith of Christ, and appointed to the office of an apostle, v. 15, 16. This was not done in an ordinary way, nor by ordinary means, but in an extraordinary manner; for, (1.) God had separated him hereunto from his mother's womb: the change that was wrought in him was in pursuance of a divine purpose concerning him, whereby he was appointed to be a Christian and an apostle, before he came into the world, or had done either good or evil. (2.) he was called by his grace. All who are savingly converted are called by the grace of God; their conversion is the effect of his good pleasure concerning them, and is effected by his power and grace in them. But there was something peculiar in the case of Paul, both in the suddenness and in the greatness of the change wrought in him, and also in the manner wherein it was effected, which was not by the mediation of others, as the instruments of it, but by Christ's personal appearance to him, and immediate operation upon him, whereby it was rendered a more special and extraordinary instance of divine power and favour. (3.) He had Christ revealed in him. He was not only revealed to him, but in him. It will but little avail us to have Christ revealed to us if he is not also revealed in us; but this was not the case of Paul. It pleased God to reveal his Son in him, to bring him to the knowledge of Christ and his gospel by special and immediate revelation. And, (4.) It was with this design, that he should preach him among the heathen; not only that he should embrace him himself, but preach him to others; so that he was both a Christian and an apostle by revelation.

3. He acquaints them how he behaved himself hereupon, from v. 16, to the end. Being thus called to his work and office, he conferred not with flesh and blood. This may be taken more generally, and so we may learn from it that, when God calls us by his grace, we must not consult flesh and blood. But the meaning of it here is that he did not consult men; he did not apply to any others for their advice and direction; neither did he go up to Jerusalem, to those that were apostles before him, as though he needed to be approved by them, or to receive any further instructions or authority from them: but, instead of that, he steered another course, and went into Arabia, either as a place of retirement proper for receiving further divine revelations, or in order to preach the gospel there among the Gentiles, being appointed to be the apostle of the Gentiles; and thence he returned again to Damascus, where he had first begun his ministry, and whence he had with difficulty escaped the rage of his enemies, Acts ix. It was not till three years after his conversion that he went up to Jerusalem, to see Peter; and when he did so he made but a very short stay with him, no more than fifteen days; nor, while he was there, did he go much into conversation; for others of the apostles he saw none, but James, the Lord's brother. So that it could not well be pretended that he was indebted to any other either for his knowledge of the gospel or his authority to preach it; but it appeared that both his qualifications for, and his call to, the apostolic office were extraordinary and divine. This account being of importance, to establish his claim to this office, to remove the unjust censures of his adversaries, and to recover the Galatians from the impressions they had received to his prejudice, he confirms it by a solemn oath (v. 20), declaring, as in the presence of God, that what he had said was strictly true, and that he had not in the least falsified in what he had related, which, though it will not justify us in solemn appeals to God upon every occasion, yet shows that, in matters of weight and moment, this may sometimes not only be lawful, but duty. After this he acquaints them that he came into the regions of Syria and Cilicia: having made this short visit to Peter, he returns to his work again. He had no communication at that time with the churches of Christ in Judea, they had not so much as seen his face; but, having heard that he who persecuted them in times past now preached the faith which he once destroyed, they glorified God because of him; thanksgivings were rendered by many unto God on that behalf; the very report of this mighty change in him, as it filled them with joy, so it excited them to give glory to God on the account of it.

CHAP. I. Verſe 1. Whoraiſed him from the dead]

ANd by the ſame almighty power cauſeth dead ſouls to hear the voice of the Son of God in his Miniſters and live, Ioh. 5.25. Eph. 1.19.

Verſe 2. The Churches of Galatia] They are not diſcliurched, though much corrupted. Ʋzziah ceaſed not to be a king, when he began to be a leper: the diſeaſe of his forehead did not remove his Crown.

Verſe 3. Grace be, &c.] See the Note on Rom. 1.7. This Epiſtle to the Galatians is an epitome of that to the Romans.

Verſe 4. From this preſent evil world] Bewitched wherewith the Galatians were relapſed from Chriſt. A ſubtill and ſly enemy it is ſurely, and hath caſt down many wounded: yea, many ſtrong men have been ſlain by it, as by Solomons harlot, Prov. 7.26.

Verſe 5. To whom be, glory] The benefit of our redemption ſhould make us lift up many an humble, joyfull and thankfull heart to God.

Verſe 6. That ye are ſo ſoon] Giddy headed hearers have religionem ephemeram, are wherried about with every winde of doctrine, being conſtant only in their inconſtancy, as Ecebolus, Balduinus, and our modern Sectaries. The Biſhops and Doctours of England (ſaid that Martyr) in their book againſt the Popes ſupremacy, ſpoke as much as Luther, or any Lutheran ever did or could. If they diſſembled, who could ever ſo deeply, ſpeaking ſo pithily? If not, who could ever turn head to tail ſo ſuddenly and ſo ſhortly as theſe did?Act. and Mon.

Removed from him, &c.] From Chriſt and me his Apoſtle. Luther often in his books teſtifieth, that he was much afraid, leſt, when he was dead, that ſound doctrine of juſtification by faith alone, would die alſo. It proved ſo in ſundry places of Germany. Men fell to Popery as faſt as leaves fall in Autumn.

Verſe 7. There be ſome] That would fain have blended Phariſaiſme and Chriſtianity, Act. 15 5.

That trouble you] As Camels with their feet trouble the waters they ſhould drink of. [non-Latin text not transcribed].

And would pervert the Gospel] They pretended only to bring in a Jewiſh rite or two, and yet are ſaid to pervert the Gospel: Ea quae post tergum ſunt, in faciem convertere, [non-Latin text not transcribed]. as Hierome hath it, to turn that before that ſhould be behinde: to ſpeak diſtorted things, ſuch as produce convulſions of conſcience, [non-Latin text not transcribed]. Act. 20.30. A little thing untowardly mingled, mars all. [non-Latin text not transcribed]. The monſtrous hereſie of Neſtorius lay but in one letter, and of Arrius, but in one ſyllable.

Verſe 8. Or an Angel] Not an evil Angel (as Ambroſe underſtands it) but a good Angel, per impoſſibile, as Iohn 8.55.

Then that which we, &c.] Or beſides that which we have preached. He ſaith not, contrary to that, but beſides that: for indeed that which is directly beſides, is indirectly againſt the Goſpel.

Verſe 9. Then that ye have] Of the Camell it is ſaid, that he will never carry any more weight then what at firſt is ſaid upon him; nor go one foot beyond his ordinary journey. Conſcience will not budge, nor yeeld an hair for an Angels authority. Stand faſt in the good old way, and finde reſt, Ieremy 6.16.

Verſe 10. For do I now perſwade men] That is, mens doctrines and deviſes.

Or do I ſeek to pleaſe men] Ʋt [non-Latin text not transcribed], qui ab omnibus gratiam inire cupit, quem quidam per jocum Placentam vocat. Menpleaſers, that curry favour with all, and covet to be counted No medlers. Theſe looſe a friend of God.

For if I yet pleaſed men] As once I did whiles I was a Phariſee.

I ſhould not be, &c.] That rule holds good in rhetorike, but not in Divinity, Cic. in Partit. Non ad veritatem ſolùm, ſed etiam ad opinionem corum qui audiunt, accommodanda eſt oratio.

Verſe 11. Is not after man] This he often inculcateth, becauſe the falſe Apoſtles had buzzed ſuch a thing into their ears, to diſparage his Miniſtery.

Verſe 12. Received it of man] i. e. Of meer man. Jeſus Chriſt is more then a man.

Verſe 13. [non-Latin text not transcribed]. Ho[illegible: 1 letter]er. And waſted it] As an enemies countrey with fire and ſword. Mars is ſtiled [non-Latin text not transcribed].

Verſe 14. Above many of mine equals] Porphyry ſaid it was great pity ſuch a man as Paul was even caſt away upon the Chriſtian religion. The Monarch of Morocco told the Engliſh Em baſladour in King Iohns time, that he had lately read Pauls Epi ſtles,Ecp. Geog. which he liked ſo well, that were he now to chuſe his religion, he would, before any other, imbrace Chriſtianity; but every one, ſaid he, ought to die in his own religion: and the leaving of the faith wherein he was born, was the only thing that he diſliked it that Apoſtle.

Verſe 15. Who ſ[illegible: 1 letter]parated me from. &c.] How knew we this, but by the event? Whoſoever is lawfully called to the Miniſtery, may conceive that he alſo was ſanctified thereunto from the womb, and ſhould therefore do his utmoſt in the work, Verbi miniſter es, hoc age, Sa Ward Praef. ad Pe[illegible: 2 letters]t. prob[illegible: 1 letter]. Perk. probl. was Mr Perkins his Motto.

Verſe 16. To reveal his Sonne in me] Not only as in an object (wherein the power and grace of Chriſt might ſhine and appear) but as by an inſtrument of revealing and preaching Chriſt to many.

I conferred not with fleſh] i. e. With carnall reaſon, an evil counſellour for the ſoul, Rom. 8.7. Indeed in humane governments, where reaſon is ſhut out, there tyranny is thrust in: but where God commandeth, there to ask a reaſon is preſumption, to oppoſe reaſon is flat rebellion.

Verſe 17. But I went into Arabia] Of this journey Luke maketh no mention in the Acts. Into theſe tents of Kedar came S. Paul, and made them, by his preaching, comely as the curtains of Solomon, Cant. 1.5. Rude they were, but rich; black, but comely, when they had this precious man amongſt them eſpecially, who became a bleſſing to all places whitherſoever he came: Contrary to that which is ſaid of the great Turk, that whereever he ſets his foot, he leaves deſolation behinde him. Arabia was Felix indeed, when S. Paul was there.

Verſe 18. To ſee Peter] Not by way of idle viſit, but thorowly to obſerve the Hiſtory of his Chriſtian practice for godly imitation. Hiſtoriae ſunt fidae monitrices. [non-Latin text not transcribed], videndo abſervare.

Verſe 19. But other of the Apoſtles] They were buſily attending upon their particular charges and offices, according to Rom. 12.7.

Verſe 20. Behold, before God, I lie not] This he ſolemnly ſweareth for therir ſatisfaction. An oath may be lawfully taken to help the truth in neceſſity, and not otherwiſe. Hence the Hebrew word is a paſſive, and ſigniſieth to be ſworn, rather then to ſwear.Niſbbaug.

Verſe 21. Afterwards I came] He kept, belike, a Diary of his travels, and was able to give a good account of his daily courſes. It is not to be doubted, but that our Saviours Diſciples kept a regiſter of his holy oracles and miracles, out of which the hiſtory of the Goſpel was afterwards compiled and compoſed.

Verſe 22. And was unknown] So far was Paul from learning ought of them.

Verſe 23. Now preacheth the faith] A marvelious converſion. I was an obſtinate Papiſt (ſaith Latimer of himſelf) as any was in England: Inſomuch that when I ſhould be made Bachelour of Divinity, my whole Oration went againſt Philip Melancthon, and his opinions, &c. Act. and Mon.

Verſe 24. And they glorified God] Whoſo offereth praiſe, he glorifieth me, Pſal. 50.23. God accounts himſelf as it were to received new being, by thoſe inward conceptions of his glory, and by thoſe outward honours, that we do to him.

And all the brethren which are with me. It was usual for Paul to associate with him the ministers of the gospel, or other Christians who were with him, in expressing friendly salutations to the churches to which he wrote, or as uniting with him, and concurring in the sentiments which he expressed. Though Paul claimed to be inspired, yet it would do much to conciliate favour for what he advanced, if others also concurred with what he said, and especially if they were known, to the churches to which the epistles were written. Sometimes the names of others were associated with his in the epistle. 1Cor 1:1; Php 1:1 Col 1:1; 1Thes 1:1. As we do not know where this epistle was written, of course we are ignorant who the "brethren" were who are here referred to. They may have been ministers with Paul, or they may have been the private members of the churches. Commentators have been much divided in opinion on the subject; but all is conjecture. It is obviously impossible to determine.

Unto the churches. How many churches there were in Galatia is unknown. There were several cities in Galatia, as Ancyria, Tavia, Pessinus, etc. It is not improbable that a church had been established in each of the cities, and as they were not far distant from each other, and the people had the same general character and habits, it is not improbable that they had fallen into the same errors. Hence the epistle is directed to them in common.

(a) "Galatia" Acts 16:6, 18:23

Grace be to you, etc. This is the usual apostolic salutation, imploring for them the blessing of God. Rom 1:7.

(b) "Grace" Rom 1:7

Who gave himself for our sins. The reason why Paul so soon introduces this important doctrine, and makes it here so prominent, probably is, that this was the cardinal doctrine of the Christian religion, the great truth which was ever to be kept before the mind, and because this truth had been in fact lost sight of by them. They had embraced doctrines which tended to obscure it, or to make it void. They had been led into error by the Judaizing teachers, who held that it was necessary to be circumcised, and to conform to the whole Jewish ritual. Yet the tendency of all this was to obscure the doctrines of the gospel, and particularly the great truth that men can be justified only by faith in the blood of Jesus, Gal 5:4. Comp. Gal 1:6,7. Paul, therefore, wished to make this prominent--the very starting point in their religion; a truth never to be forgotten, that Christ gave himself for their sins, that he might deliver them from all the bad influences of this world, and from all the false systems of religion engendered in this world. The expression "who gave" τουδοντος is one that often occurs in relation to the work of the Redeemer, where it is represented as a gift, either on the part of God, or on the part of Christ himself. Jn 3:16. Comp. Jn 4:10, Rom 4:25, 2Cor 9:15, Gal 2:20, Eph 5:25, Tit 2:14. This passage proves,

(1.) that it was wholly voluntary on the part of the Lord Jesus. No one compelled him to come; no one could compel him. It is not too much to say, that God could not, and would not, COMPEL any innocent and holy being to undertake the great work of the atonement, and endure the bitter sorrows which were necessary to redeem man. God will compel the guilty to suffer, but he never will compel the innocent to endure sorrows, even in behalf of others. The whole work of redemption must be voluntary, or it could not be performed.

(2.) It evinced great benevolence on the part of the Redeemer. He did not come to take upon himself unknown and unsurveyed woes. He did not go to work in the dark. He knew what was to be done. He knew just what sorrows were to be endured--how long, how keen, how awful. And yet, knowing this, he came resolved and prepared to endure all those woes, and to drink the bitter cup to the dregs.

(3.) If there had not been this benevolence in his bosom, man must have perished for ever. He could not have saved himself; and he had no power or right to compel another to suffer in his behalf; and even God would not lay this mighty burden on any other, unless he was entirely willing to endure it. How much, then, do we owe to the Lord Jesus; and how entirely should we devote our lives to him who loved us, and gave himself for us! The word himself is rendered, by the Syriac, his life, (Naphshe) and this is in fact the sense of the Greek, that he gave his life for our sins, or that he died in our stead. He gave his life up to toil, tears, privation, sorrow, and death, that he might redeem us. The phrase, "for our sins," υπερτωναμαρτιωνημων, means the same as on account of; meaning, that the cause or reason why he gave himself to death was our sins; that is, he died because we are sinners, and because we could be saved only by his giving himself up to death. Many Mss., instead of υπερ, here read περι, ,but the sense is not materially varied. The Syriac translates it, "who gave himself instead of," by a word denoting that there was a substitution of the Redeemer in our place. The sense is, that the Lord Jesus became a vicarious offering, and died in the stead of sinners. It is not possible to express this idea more distinctly and unambiguously than Paul has done in this passage. Sin was the procuring cause of his death; to make expiation for sin was the design of his coming; and sin is pardoned and removed only by his substituted suffering.

That he might deliver us. The word here used εξεληται, properly means, to pluck out, to tear out; to take out from a number, to select; then to rescue or deliver. This is the sense here. He came and gave himself that he might rescue or deliver us from this present evil world. It does not mean to take away by death, or to remove to another world, but that he might effect a separation between us and what the apostle calls here, "this present evil world." The grand purpose was to rescue sinners from the dominion of this world, and separate them unto God.

This present evil world. See Jn 17:15,16. Locke supposes that by this phrase is intended the Jewish institutions, or the Mosaical age, in contradistinction from the age of the Messiah. Bloomfield supposes that it means "the present state of being, this life, filled as it is with calamity, sin, and sorrow; or, rather, the sin itself, and the misery consequent upon it." Rosenmuller understands by it, "the men of this age, Jews, who reject the Messiah; and Pagans, who are devoted to idolatry and crime." The word rendered world, αιων, means properly age, an indefinitely long period of time; then eternity, for ever. It then comes to mean the world, either present or future; and then the present world, as it is, with its cares, temptations, and desires; the idea of evil, physical and moral, being everywhere implied, (Robinson, Lex.,) Mt 13:22, Lk 16:8; Lk 20:34, Rom 12:2. Here it means the world as it is, without religion; a world of bad passions, false opinions, corrupt desires; a world full of ambition, and of the love of pleasure and of gold; a world where God is not loved or obeyed; a world where men are regardless of right, and truth, and duty; where they live for themselves, and not for God; in short, that great community, which in the Scriptures is called THE WORLD, in contradistinction from the kingdom of God. That world, that evil world, is full of sin; and the object of the Redeemer was to deliver us from that; that is, to effect a separation between his followers and that. It follows, therefore, that his followers constitute a peculiar community, not governed by the prevailing maxims, or influenced by the peculiar feelings of the people of this world. And it follows, also, that if there is not in fact such a separation, then the purpose of the Redeemer's death, in regard to us, has not been effected, and we are still a part of that great and ungodly community, the world.

According to the will of God, etc. Not by the will of man, or by his wisdom, but in accordance with the will of God. It was his purpose that the Lord Jesus should thus give himself; and his doing it was in accordance with his will, and was pleasing in his sight. The whole plan originated in the Divine purpose, and has been executed in accordance with the Divine will. If in accordance with his will, it is good, and is worthy of universal acceptation:

(c) "gave himself" Jn 10:17,18, Tit 2:14 (d) "deliver us" Jn 17:14 (e) "evil world" 1Jn 2:16 (f) "according" Rom 8:27

To whom be glory, etc. Let him have all the praise and honour of the plan and its execution. It is not uncommon for Paul to introduce an ascription of praise in the midst of an argument. Rom 1:25. It results from the strong desire which he had that all the glory should be given to God, and showed that he believed that all blessings had their origin in him, and that he should be always acknowledged.

I marvel. I wonder. It is remarked by Luther, (Com. in loco,) that Paul here uses as mild a word as possible. He does not employ the language of severe reproof, but he expresses his astonishment that the thing should have occurred. He was deeply affected and amazed that such a thing could have happened. They had cordially embraced the gospel; they had manifested the tenderest attachment for him; they had given themselves to God; and yet, in a very short time, they had been led wholly astray, and had embraced opinions which tended wholly to pervert and destroy the gospel. They had shown an instability and inconstancy of character which was to him perfectly surprising.

That ye are so soon. This proves that the epistle was written not long after the gospel was first preached to them. According to the general supposition, it could not have been more than from two to five years. Had it been a long and gradual decline; had they been destitute for years of the privileges of the gospel; or had they had time to forget him who had first preached to them, it would not have been a matter of surprise. But when it occurred in a few months; when their once ardent love for Paul, and their confidence in him had so soon vanished, or their affections become alienated, and when they had so soon embraced opinions tending to set the whole gospel aside, it could not but excite his wonder. Learn hence that men, professedly pious, and apparently ardently attached to the gospel, may become soon perverted in their views, and alienated from those who had called them into the gospel, and whom they professed tenderly to love. The ardour of the affections becomes cool, and some artful, and zealous, and plausible teachers of error seduce the mind, corrupt the heart, and alienate the affections. Where there is the ardour of the first love to God, there is also an effort soon made by the adversary to turn away the heart from him; and young converts are commonly soon attacked in some plausible manner, and by art and arguments adapted to turn away their minds from the truth, and to alienate the affections from God.

So soon removed. This also, Luther remarks, is a mild and gentle term. It implies that foreign influence had been used to turn away their minds from the truth. The word here used μετατιθεσθε means, to transpose, put in another place; and then, to go over from one party to another. Their affections had become transferred to other doctrines than those which they had at first embraced, and they had moved off from the only true foundation, to one which would give them no support.

From him, that called you. There has been great difference of opinion in regard to the sense of this passage. Some have supposed that it refers to God; others to Christ; others to Paul himself. Either supposition makes good sense, and conveys an idea not contrary to the Scriptures in other places. Doddridge, Chandler, Clarke, Macknight, Locke, and some others, refer it to Paul; Rosenmuller, Koppe, and others, suppose it refers to God; and others refer it to the Redeemer. The Syriac renders it thus: "I marvel that ye are so soon turned away from that Messiah (Christ) who has called you," etc. It is not possible, perhaps, to determine the true sense. It does not seem to me to refer to Paul, as the main object of the epistle is not to show that they had removed from him, but from the gospel--a far more grievous offence; and it seems to me that it is to be referred to God. The reasons are,

(1.) that he who had called them, is said to have called them "into the grace of Christ," which would be hardly said of Christ himself; and

(2) that the work of calling men is usually, in the Scriptures, attributed to God, 1Thes 2:12, 5:24, 2Thes 2:14, 2Ti 1:9.

Into the grace of Christ. Locke renders this, "into the covenant of grace which is by Christ." Doddridge understands it of the method of salvation which is by or through the grace of Christ. There is no doubt that it refers to the plan of salvation which is by Christ, or in Christ; and the main idea is, that the scheme of salvation which they had embraced under his instruction,, was one which contemplated salvation only by the grace or favour of Christ; and that from that they had been removed to another scheme, essentially different, where the grace of Christ was made useless and void. It is Paul's object to show that the true plan makes Christ the great and prominent object; and that the plan which they had embraced was, in this respect, wholly different.

Unto another gospel. A gospel which destroys the grace of Christ; which proclaims salvation on other terms than simple dependence on the merits of the Lord Jesus; and which has introduced the Jewish rites and ceremonies as essential, in order to obtain salvation. The apostle calls that scheme the gospel, because it pretended to be: it was preached by those who claimed to be preachers of the gospel; who alleged that they had come direct from the apostles at Jerusalem, and who pretended to declare the method of salvation. It claimed to be the gospel, and yet it was essentially unlike the plan which he had preached as constituting the gospel. That which he preached, inculcated the entire dependence of the sinner on the merits and grace of Christ; that system had introduced dependence on the observance of the rites of the Mosaic system as necessary to salvation.

(*) "marvel" "wonder"

Which is not another. There is also a great variety of views in regard to the meaning of this expression. Tindal translates it, "Which is nothing else, but there be some that trouble you." Locke, "Which is not owing to anything else, but only this, that ye are troubled with a certain sort of men who would overturn the gospel of Christ." But Rosenmuller, Koppe, Bloomfield, and others, give a different view; and according to them the sense is, "Which, however, is not another gospel, nor indeed the gospel at all, or true," etc. According to this, the design was to state that what they taught had none of the elements or characteristics of the gospel. It was a different system, and one which taught an entirely different method of justification before God. It seems to me that this is the true sense of the passage, and that Paul means to teach them that the system, though it was called the gospel, was essentially different from that which he had taught, and which consisted in simple reliance on Christ for salvation. The system which they taught was, in fact, the Mosaic system--the Jewish mode, depending on the rites and ceremonies of religion--and which, therefore, did not deserve to be called the gospel. It would load them again with burdensome rites, and with cumbrous institutions, from which it was the great purpose of the gospel to relieve them.

But there be some that trouble you. Though this is most manifestly another system, and not the gospel at all, yet there are some persons who are capable of giving trouble, and of unsettling your minds, by making it plausible. They pretend that they have come direct from the apostles at Jerusalem; that they have received their instructions from them, and that they preach the true gospel as they teach it. They pretend that Paul was called into the office of an apostle after them; that he had never seen the Lord Jesus; that he had derived his information only from others; and thus they are able to present a plausible argument, and to unsettle the minds of the Galatians.

And would pervert. That is, the tendency of their doctrine is wholly to turn away, μεταστρεψαι, to destroy, or render useless the gospel of Christ. It would lead, to the denial of the necessity of dependence on the merits of the Lord Jesus for salvation, and would substitute dependence on rites and ceremonies. This does not of necessity mean that such was the design of their teaching, for they might have been in the main honest; but that such was the tendency and result of their teaching. It would lead men to rely on the Mosaic rites for salvation.

(b) "which is not another" 2Cor 11:4 (c) "pervert" Acts 15:1,24, 2Cor 2:17, Gal 5:10,12

But though we. That is, we the apostles. Probably he refers particularly to himself, as the plural is often used by Paul when speaking of himself. He alludes here, possibly, to a charge which was brought against him by the false teachers in Galatia, that he had changed his views since he came among them, and now preached differently from what he did then. See the Introduction. They endeavoured probably to fortify their own opinions in regard to the obligations of the Mosaic law, by affirming, that though Paul when he was among them had maintained that the observance of the law was not necessary to salvation, yet that he had changed his views, and now held the same doctrine on the subject which they did. What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions, (Acts 21:21-26,) comply with the Jewish rites; and it is not improbable that they were acquainted with that fact, and interpreted it as proving that he had changed his sentiments on the subject. At all events, it would make their allegation plausible that Paul was now in favour of the observance of the Jewish rites, and that if he had ever taught differently, he must new have changed his opinion. Paul, therefore, begins the discussion by denying this in the most solemn manner. He affirms that the gospel which he had at first preached to them was the true gospel. It contained the great doctrines of salvation. It was to be regarded by them as a fixed and settled point, that there was no other way of salvation but by the merits of the Saviour. No matter who taught anything else; no matter though it be alleged that he had changed his mind; no matter even though he should preach another gospel; and no matter though an angel from heaven should declare any other mode of salvation, it was to be held as a fixed and settled position, that the true gospel had been preached to them at first. We are not to suppose that Paul admitted that he had changed his mind, or that the inferences of the false teachers there were well-founded; but we are to understand this as affirming, in the most solemn manner, that the true gospel, and the only method of salvation, had been preached among them at first.

Or an angel from heaven. This is a very strong rhetorical mode of expression. It is not to be supposed that an angel from heaven would preach any other than the true gospel. But Paul wishes to put the strongest possible case, and to affirm, in the strongest manner possible, that the true gospel had been preached to them. The great system of salvation had been taught; and no other was to be admitted--no matter who preached it, no matter what the character or rank of the preacher, and no matter with what imposing claims he came. It follows from this, that the mere rank, character, talent, eloquence, or piety of a preacher, does not of necessity give his doctrine a claim to our belief, or prove that his gospel is true. Great talents maybe prostituted; and great sanctity of manner, and even holiness of character, may be in error; and no matter what may be the rank, and talents, and eloquence, and piety of the preacher, if he does not accord with the gospel which was first preached, he is to be held accursed.

Preach any other gospel, etc. Gal 1:6. Any gospel that differs from that which was first preached to you; any system of doctrines which goes to deny the necessity of simple dependence on the Lord Jesus Christ for salvation.

Let him be accursed. Greek, αναθεμα, (anathema.) On the meaning of this word, 1Cor 12:3; 1Cor 16:22. It is not improperly here rendered "accursed," or "devoted to destruction." The object of Paul is to express the greatest possible abhorrence of any other doctrine than that which he had himself preached. So great was his detestation of it, that, says Luther, "he casteth out very flames of fire; and his zeal is so fervent, that he beginneth almost to curse the angels." It follows from this,

(1.) that any other doctrine than that which is proclaimed in the Bible on the subject of justification, is to be rejected and treated with abhorrence, no matter what the.rank, talent, or eloquence of him who defends it.

(2.) That we are not to patronize or countenance such preachers. No matter what their zeal, or their apparent sincerity, or their apparent sanctity, or their apparent success, or their real boldness in rebuking vice, we are to withdraw from them. "Cease, my son," said Solomon, "to hear the instruction that causes to err from the words of knowledge," Prov 19:27. Especially are we to withdraw wholly from that instruction which goes to deny the great doctrines of salvation--that pure gospel which the Lord Jesus and the apostle taught. If Paul would regard even an angel as doomed to destruction, and as held accursed, should he preach any other doctrine, assuredly ice should not be found to lend our countenance to it, nor should we patronize it by attending on such a ministry. Who would desire to attend on the ministry of even an angel, if he was to be held accursed? How much less the ministry of a man preaching the same doctrine! It does not follow from this, however, that we are to treat others with severity of language, or with the language of cursing. They must answer to God. We are to withdraw from their teaching; we are to regard the doctrines with abhorrence; and we are not to lend our countenance to them. To their own Master they stand or fall; but what must be the doom of a teacher whom an inspired man has said should be regarded as "ACCURSED!" It may be added, how responsible is the ministerial office! How fearful the account which the ministers of religion must render! How much prayer, and study, and effort are needed that they may be able to understand the true gospel, and that they may not be led into error, or lead others into error!

As we said before. That is, in the previous verse. It is equivalent to saying, "As I have just said." See 2Cor 7:3. It cannot be supposed that he had said this when he was with them, as it cannot be believed that he then anticipated that his doctrines would be perverted, and that another gospel would be preached to them. The sentiment of Gal 1:8 is here repeated on account of its importance. It is common in the Scriptures, as indeed it is everywhere else, to repeat a declaration in order to deepen the impression of its importance and its truth. Paul would not be misunderstood on this point. He would leave no doubt as to his meaning. He would not have it supposed that he had uttered the sentiment in Gal 1:8 8 hastily; and he therefore repeats it with emphasis.

Than that ye have received. In the previous verse it is, "that which we have preached." By this change in the phraseology he designs, probably, to remind them that they had once solemnly professed to embrace that system. It had not only been preached to them, it had been embraced by them. The teachers of the new system, therefore, were really in opposition to the once avowed sentiments of the Galatians; to what they knew to be true. They were not only to be held accursed, therefore, because Paul so declared, but because they preached what the Galatians themselves knew to be false, or what was contrary to that which they had themselves professed to be true.

(b) "other gospel" De 4:2, Rev 22:18

For do I now persuade men, or God? The word "now" αρτι is used here, evidently, to express a contrast between his present and his former purpose of life. Before his conversion to Christianity, he impliedly admits, that it was his object to conciliate the favour of men; that he derived his authority from them, Acts 9:1,2; that he endeavoured to act so as to please them and gain their good esteem. But now he says, this was not his object. He had a higher aim. It was to please God, and to conciliate his favour. The object of this verse is obscure; but it seems to me to be connected with what follows, and to be designed to introduce that by showing that he had not now received his commission from men, but had received it from God. Perhaps there may be an allusion to an implied allegation in regard to him. It may have been alleged, (see Notes on the previous verses,) that even he had changed his mind, and was now himself an observer of the laws of Moses. To this perhaps he replies, by this question, that such conduct would not have been inconsistent, in his view, when it was his main purpose to please men, and when he derived his commission from them; but that now he had a higher aim. His purpose was to please God; and he was not aiming in any way to gratify men. The word which is rendered "persuade" here, πειθω, has been very variously interpreted. Tindal renders it, "Seek now the favour of men or of God?" Doddridge, "Do I now solicit the favour of men or of God ?" This also is the interpretation of Grotius, Hammond, Elsner, Koppe, Rosenmuller, Bloomfield, etc., and is undoubtedly the true explanation. The word properly means to persuade, or to convince, Acts 18:4; Acts 28:23; 2Cor 5:11. But it also means, to bring over to kind feelings, to conciliate, to pacify, to quiet. Sept., 1Sam 24:8 2 Mac. iv. 25; Acts 12:20, 1Jn 3:19. By the question here, Paul means to say, that his great object was now to please God. He desired his favour rather than the favour of man. He acted with reference to his will. He derived his authority from him, and not from the sanhedrim or any earthly council. And the purpose of all this is to say, that he had not received his commission to preach from man, but had received it directly from God.

Or do I seek to please men? It is not my aim or purpose to please men, and to conciliate their favour. Comp. 1Thes 2:4.

For if I yet pleased men. If I made it my aim to please men; if this was the regulating principle of my conduct. The word "yet" here ετι, has reference to his former purpose. It implies that this had once been his aim. But he says, if he had pursued that purpose to please men, if this had continued to be the aim of his life, he would not now have been a servant of Christ. He had been constrained to abandon that purpose, in order that he might be a servant of Christ; and the sentiment is, that in order that a man may become a Christian, it is necessary for him to abandon the purpose of pleasing men as the rule of his life. It may be implied also, that if in fact a man makes it his aim to please men, or if this is the purpose for which he lives and acts, and if he shapes his conduct with reference to that, he cannot be a Christian or a servant of Christ. A Christian must act from higher motives than those, and he who aims supremely at the favour of his fellow-men has full evidence that he is not a Christian. A friend of Christ must do his duty, and must regulate his conduct by the will of God, whether men are pleased with it or not. And it may be further implied, that the life and deportment of a sincere Christian will not please men. It is not that which they love. A holy, humble, spiritual life they do not love. It is true, indeed, that their consciences tell them that such a life is right; that they are often constrained to speak well of the life of Christians, and to commend it; it is true that they are constrained to respect a man who is a sincere Christian, and that they often repose confidence in such a man; and it is true also that they often speak with respect of them when they are dead; but the life of an humble, devoted, and zealous Christian they do not love. It is contrary to their views of life. And especially if a Christian so lives and acts as to reprove them either by his words or by his life; or if a Christian makes his religion so prominent as to interfere with their pursuits or pleasures, they do not love it. It follows from this,

(1.) that a Christian is not to expect to please men. He must not be disappointed, therefore, if he does not. His Master did not please the world; and it is enough for the disciple that he be as his Master.

(2.) A professing Christian, and especially a minister, should be alarmed when the world flatters and caresses him. He should fear either

(a) that he is not living as he ought to, and that sinners love him because he is so much like them, and keeps them in countenance; or

(b) that they mean to make him betray his religion and become conformed to them. It is a great point gained for the gay world, when it can, by its caresses and attentions, get a Christian to forsake a prayer-meeting for a party, or surrender his deep spirituality to engage in some political project. "Woe unto you," said the Redeemer, "when all men speak well of you," Lk 6:26.

(3.) One of the main differences between Christians and the world is, that others aim to please men; the Christian aims to please God. And this is a great difference.

(4.) It follows that if men would become Christians, they must cease to make it their object to please men. They must be willing to be met with contempt and a frown; they must be willing to be persecuted and despised; they must be willing to lay aside all hope of the praise and the flattery of men, and be content with an honest effort to please God.

(5.) True Christians must differ from the world. Their aims, feelings, purposes must be unlike the world. They are to be a peculiar people; and they should be willing to be esteemed such. It does not follow, however, that a true Christian should not desire the good esteem of the world, or that he should be indifferent to an honourable reputation, (1Timm 3:7;) nor does it follow that a consistent Christian will not often command the respect of the world. In times of trial, the world will repose confidence in Christians; when any work of benevolence is to be done, the world will instinctively look to Christians; and notwithstanding, sinners will not love religion, yet they will secretly feel assured that some of the brightest ornaments of society are Christians, and that they have a claim to the confidence and esteem of their fellow-men.

The servant of Christ. A Christian.

(c) "to please men" 2Cor 12:19, 1Thes 2:4 (d) "be the servant of Christ" Jas 4:4

But I certify you. I make known to you; or, I declare to you. See 1Cor 15:1. Doubtless this had been known to them before, but he now assures them of it, and goes into an extended illustration to show them that he had not received his authority from man to preach the gospel. To state and prove this is the main design of this chapter.

Is not after man. Greek, not according to man. See Gal 1:1. That is, he was not appointed by man, nor had he any human instructor to make known to him what the gospel was. He had neither received it from man, nor had it been debased or adulterated by any human admixtures. He had received it directly from the Lord Jesus.

(*) "certify" "declare to"

For I neither received it of man. This is very probably said in reply to his opponents, who had maintained that Paul had derived his knowledge of the gospel from other men, as he had not been personally known to the Lord Jesus, or been of the number of those whom he called to be his apostles. In reply to this, he says, that he did not receive his gospel in any way from man.

Neither was I taught it. That is, by man. He was not taught it by any written account of it, or by the instruction of man in any way. The only plausible objection to this statement which could be urged would be the fact that Paul had an interview with Ananias Acts 9:17 before his baptism, and that he would probably receive instructions from him. But to this it may be replied,

(1.) that there is no evidence that Ananias went into an explanation of the nature of the Christian religion in his interview with Paul;

(2.) Paul had before this been taught what Christianity was by his interview with the Lord Jesus on the way to Damascus, Acts 9:5, 26:14-18;

(3.) the purpose for which Ananias was sent to him in Damascus was that he might receive his sight, and be filled with the Holy Ghost, Acts 9:17. Whatever instructions he may have received through Ananias, it is still true that his call was directly from the Lord Jesus, and his information of the nature of Christianity from his revelation.

But by the revelation of Jesus Christ. On his way to Damascus, and subsequently in the temple, Acts 22:17-21. Doubtless he received communications at various times from the Lord Jesus with regard to the nature of the gospel and his duty, The sense here is, that he was not indebted to men for his knowledge of the gospel, but had derived it entirely from the Saviour.

(a) "I neither received" 1Cor 15:1-3 (b) "revelation" Eph 3:3

For ye have heard of my conversation. My conduct, my mode of life, my deportment. 2Cor 1:12. Probably Paul had himself made them acquainted with the events of his early years. The reason why he refers to this is to show them that he had not derived his knowledge of the Christian religion from any instruction which he had received in his early years, or any acquaintance which he had formed with the apostles, he had at first been decidedly opposed to the Lord Jesus, and had been converted only by his wonderful grace.

In the Jews' religion. In the belief and practice of Judaism; that is, as it was understood in the time when he was educated. It was not merely in the religion of Moses, but it was in that religion as understood and practised by the Jews in his time, when opposition to Christianity constituted a very material part of it. In that religion Paul proceeds to show that he had been more distinguished than most persons of his time.

How that beyond measure. In the highest possible degree; beyond all limits or bounds; exceedingly. The phrase which Paul here uses, καθυπερβολην by hyperbole, is one which he frequently employs to denote anything that is excessive, or that cannot be expressed by ordinary language. See the Greek in Rom 7:13, 1Cor 12:31, 2Cor 1:8, 4:7,17.

I persecuted the church. See @Ac 8:3 9:1.

And wasted it. Destroyed it. The word which is here used means, properly, to waste or destroy, as when a city or country is ravaged by an army or by wild beasts. His purpose was to utterly to root out and destroy the Christian religion.

(++) "beyond measure" "exceedingly" (c) "church of God" Acts 8:1,3, 9:1,2, 26:9 (&) "wasted it" "laid it waste"

And profited. Made advances and attainments. He made advances not only in the knowledge of the Jewish religion, but also he surpassed others in his zeal in defending its interests, he had had better advantages than most of his countrymen; and by his great zeal and characteristic ardour, he had been able to make higher attainments than most others had done.

Above many my equals. Marg. equals in years. This is the true sense of the original. It means that he surpassed those of the same age with himself. Possibly there may be a reference here to those of the same age who attended with him on the instructions of Gamaliel.

Being more exceedingly zealous. More studious of; more ardently attached to them; more anxious to distinguish himself in attainments in the religion in which he was brought up. All this is fully sustained by all that we know of the character of Paul, as at all times a man of singular and eminent zeal in all that he undertook.

Of the traditions of my fathers. Of the traditions of the Jews. Mt 15:2. A large part of the doctrines of the Pharisees depended on mere tradition; and Paul doubtless made this a special matter of study, and was particularly tenacious in regard to it. It was to be learned, from the very nature of it, only by oral teaching, as there is no evidence that it was then recorded. Subsequently these traditions were recorded in the Mishna, and are found in the Jewish writings. But in the time of Paul they were to be learned as they were handed down from one to another; and hence the utmost diligence was requisite to obtain a knowledge of them. Paul does not here say that he was zealous then for the practice of the new religion, nor for the study of the Bible. His object in going to Jerusalem, and studying at the feet of Gamaliel, was doubtless to obtain a knowledge of the traditions of the sect of the Pharisees. Had he been studying the Bible all that time, he would have kept from the fiery zeal which he evinced in persecuting the church, and would, if he had studied it right, have been saved from much trouble of conscience afterwards.

(|) "profited" "Made a proficiency" (1) "my equals" "equals in years" (d) "being more exceedingly zealous" Acts 22:3, Php 3:6 (e) "traditions" Mk 7:5-13

But when it pleased God. Paul traced all his hopes of eternal life, and all the good influences which had ever borne upon his mind, to God.

Who separated me, etc. That is, who destined me; or who purposed from my very birth that I should be a preacher and an apostle. The meaning is, that God had in his secret purposes set him apart to be an apostle. It does not mean that he had actually called him in his infancy to the work, for this was not so, but that he designed him to be an important instrument in his hands in spreading the true religion. Jeremiah Jer 1:5 was thus set apart, and John the Baptist was thus early designated, for the work which they afterwards performed. It follows from this,

(1.) that God often, if not always, has purposes in regard to men from their very birth. He designs them for some important field of labour, and endows them at their creation with talents adapted to that.

(2.) It does not follow that because a young man has gone far astray; and has become even a blasphemer and a persecutor, that God has not destined him to some important and holy work in his service. How many men have been called, like Paul, and Newton, and Bunyan, and Augustine, from a life of sin to the service of God.

(3.) God is often training up men in a remarkable manner for future usefulness. His eye is upon them, and he watches over them, until the time comes for their conversion, His providence was concerned in the education and training of Paul. It was by the Divine intention with reference to his future work that he had so many opportunities of education, and was so well acquainted with the "traditions" of that religion which he was yet to demonstrate to be unfounded and false, he gave him the opportunity to cultivate his mind, and prepare to grapple with the Jew in argument, and show him how unfounded were his hopes. So it is often now. He gives to a young man an opportunity of a finished education. Perhaps he suffers him to fall into the snares of infidelity, and to become familiar with the arguments of skeptics, that he may thus be better prepared to meet their sophisms, and to enter into their feelings, His eye is upon them in their wanderings, and they are suffered often to wander far; to range the fields of science; to become distinguished as scholars, as Paul was; until the time comes for their conversion, and then, in accordance with the purpose which set them apart from the world, God converts them, and consecrates all their talents and attainments to his service.

(4.) We should never despair of a young man who has wandered far from God. If he has risen high in attainments; if his whole aim is ambition; or if he has become an infidel, still we are not to despair of him. It is possible still that God "separated" that talent to his service from the very birth, and that he means yet to call it all to his service, how easy it was to convert Saul of Tarsus when the proper period arrived. So it is of the now unconverted and unconsecrated, but cultivated talent among the young men of our land. Far as they may have wandered from God and virtue, yet much of that talent has been devoted to him in baptism, and by parental purposes and prayers; and, it may be--as is morally certain from the history of the past--that much of it is consecrated also by the Divine purpose and intention for the noble cause of virtue and pure religion. In that now apparently wasted talent; in that learning now apparently devoted to other aims and ends, there is much that will yet adorn the cause of virtue and religion; and how fervently should we pray that it may be "called" by the grace of God, and actually devoted to his service.

And called me by his grace. On the way to Damascus. It was special grace, because he was then engaged in bitterly opposing him and his cause.

(f) "pleased God" Isa 49:1, Jer 1:5, Acts 13:2, 22:14,15, Rom 1:1

To reveal his Son in me. This is to be regarded as connected with the first part of Gal 1:15: "When it pleased God to reveal his Son in me," i.e., on the way to Damascus. The phrase evidently means, to make me acquainted with the Lord Jesus, or to reveal his Son to me. Comp. the Greek in Mt 10:32, for a similar expression. The revelation here referred to was the miraculous manifestation which was made to Paul on his way to Damascus. Compare 2Cor 4:6. That revelation was in order to convince him that he was the Messiah; to acquaint him with his nature, rank, and claims; and to qualify him to be a preacher to the heathen.

That I might preach him. In order that I might so preach him; or with a view to my being appointed to this work. This was the leading purpose for which Paul was converted, Acts 9:15, 22:21.

The heathen. The Gentiles; the portion of the world that was not Jewish, or that was destitute of the true religion.

Immediately. Koppe supposes that this is to be connected with, "I went into Arabia," Gal 1:17. Rosenmuller supposes it means, "Immediately I consented." Dr. Wells and Locke suppose that it refers to the fact that he immediately went to Arabia. But this seems to me to be an unnatural construction. The words are too remote from each other to allow of it. The evident sense is, that he was at once decided. He did not take time to deliberate whether he should or should not become a Christian. He made up his mind at once, and on the spot. He did not consult with any one; he did not ask advice of any one; he did not wait to be instructed by any one. He was convinced by the vision in an overpowering manner that Jesus was the Messiah, and he yielded at once. The main idea is, that there was no delay, no consultation, no deferring it, that he might see and consult with his friends, or with the friends of Christianity. The object for which he dwells on this is to show that he did not receive his views of the gospel from man.

I conferred not. I did not lay the case προσανεθεμην before any man; I did not confer with any one.

Flesh and blood. Any human being: for so the phrase properly signifies. Mt 16:17. This does not mean here that Paul did not consult his own ease and happiness; that he was regardless of the sufferings which he might be called to endure; that he was willing to suffer, and was not careful to make provision for his own comforts which was true in itself; but that he did not lay the case before any man, or any body of men, for instruction or advice, he acted promptly and decisively, he was not disobedient to the heavenly vision, Acts 26:19 but resolved at once to obey. Many suppose that this passage means that Paul did not take counsel of the evil passions and suggestions of his own heart, or of the feelings which would have prompted him to lead a life of ambition, or a life under the influence of corrupt desires. But however true this was in fact, no such thing is intended here. It means simply that he did not take counsel of any human being, he resolved at once to follow the command of the Saviour, and at once to obey him. The passage shows,

(1.) that when the Lord Jesus calls us to follow him, we should promptly and decidedly obey.

(2.) We should not delay even to take counsel of earthly friends, or wait for human advice, or consult their wishes, but should at once resolve to follow the Lord Jesus. Most persons, when they are awakened to see their guilt, and their minds are impressed on the subject of religion, are prone to defer it; to resolve to think of it at some future time; or to engage in some other business before they become Christians; or, at least, they wish to finish what they have on hand before they yield to God. Had Paul pursued this course, he would probably never have become a Christian. It follows, therefore,

(3.) that when the Lord Jesus calls us, we should at once abandon any course of life, however pleasant, or any plan of ambition, however brilliant, or any scheme of gain, however promising, in order that we may follow him. What a brilliant career of ambition did Paul abandon! and how promptly and decidedly did he do it! tie did not pause or hesitate a moment; but, brilliant as were his prospects, he at once forsook all--paused in mid-career in his ambition--and, without consulting a human being, at once gave his heart to God. Such a course should be pursued by all. Such a promptness and decision will prepare one to become an eminent Christian, and to be eminently useful.

(a) "reveal his Son" 2Cor 4:6 (*) "in me" "to me" (b) "that I might" Acts 9:15 (c) "not with flesh and blood" 2Cor 5:16

Neither went I up to Jerusalem. That is, I did not go there at once. I did not go to consult with the apostles there, or to be instructed by them in regard to the nature of the Christian religion. The design of this statement is to show that in no sense did he derive his commission from man.

To them which were apostles before me. This implies that Paul then regarded himself to be an apostle. They were, he admits, apostles before he was; but he felt also that he had original authority with them, and he did not go to them to receive instruction, or to derive his commission from them. Several of the apostles remained in Jerusalem for a considerable time after the ascension of the Lord Jesus, and it was regarded as the principal place of authority. See Acts 15.

But I went into Arabia. Arabia was south of Damascus, and at no great distance. The line indeed between Arabia Deserts and Syria is not very definitely marked, but it is generally agreed that Arabia extends to a considerable distance into the great Syrian desert. To what part of Arabia, and for what purpose Paul went, is wholly unknown. Nothing is known of the circumstances of this journey; nor is the time which he spent there known. It is known, indeed, Gal 1:18, that he did not go to Jerusalem until three years after his conversion; but how large a part of this time was spent in Damascus we have no means of ascertaining. It is probable that Paul was engaged during these three years in preaching the gospel in Damascus and the adjacent regions, and in Arabia. Comp. Acts 9:20,22,27. The account of this journey into Arabia is wholly omitted by Luke in the Acts of the apostles; and this fact, as has been remarked by Paley, (Horae Paulinae, chap. v. No. 2,) demonstrates that the Acts and this epistle were not written by the same author, or that the one is independent of the other; because, "if the Acts of the Apostles had been a forged history, made up from the epistle, it is impossible that this journey should have been passed over in silence; if the epistle had been composed out of what the author had read of St. Paul's history in the Acts, it is unaccountable that it should have been inserted." As to the reason why Luke omitted to mention the journey into Arabia, nothing is known. Various conjectures have been entertained, but they are mere conjectures. It is sufficient to say, that Luke has by no means recorded all that Paul or the other apostles did, nor has he pretended to do it. He has given the leading events in the public labours of Paul; and it is not at all improbable that he has omitted not a few short excursions made by him for the purpose of preaching the gospel. The journey into Arabia, probably, did not furnish any incidents in regard to the success of the gospel there which required particular record by the sacred historian; nor has Paul himself referred to it for any such reason, or intimated that it furnished any incidents or any facts that required particularly the notice of the historian. He has mentioned it for a different purpose altogether--to show that he did not receive his commission from the apostles, and that he did not go at once to consult them. He went directly the other way. As Luke, in the Acts, had no occasion to illustrate this, as he had no occasion to refer to this argument, it did not fall in with his design to mention the fact. Nor is it-known why Paul went into Arabia. Bloomfield supposes that it was in order to recover his health after the calamity which he suffered on the way to Damascus. But everything in regard to this is mere conjecture. I should rather think it was more in accordance with the general character of Paul that he made this short excursion for the purpose of preaching the gospel.

And returned again unto Damascus. He did not go to Jerusalem to consult with the apostles after his visit to Arabia, but returned again to the place where he was converted, and preached there, showing that he had not derived his commission from the other apostles.

Then after three years. Probably three years after his departure from Jerusalem to Damascus, not after his return to Arabia. So most commentators have understood it.

Went up to Jerusalem. More correctly, as in the margin, returned.

To see Peter. Peter was the oldest and most distinguished of the apostles. In Gal 2:9, he, with James and John, is called a pillar. But why Paul went particularly to see him is not known. It was probably, however, from the celebrity and distinction which he knew Peter had among the apostles that he wished to become particularly acquainted with him. The word which is here rendered to see, ιστορησαι is by no means that which is commonly employed to denote that idea. It occurs nowhere else in the New Testament; and properly means, to ascertain by personal inquiry and examination, and then to narrate, as an historian was accustomed to do, whence our word history. The notion of personally seeing and examining is one that belongs essentially to the word, and the idea here is that of seeing or visiting Peter in order to a personal acquaintance.

And abode with him fifteen days. Probably, says Bloomfield, including three Lord's days. Why he departed then is unknown. Beza supposes that it was on account of the plots of the Grecians against him, and their intention to destroy him, Acts 9:29; but this is not assigned by Paul himself as a reason. It is probable that the purpose of his visit to Peter would be accomplished in that time, and he would not spend more time than was necessary with him. It is clear that in the short space of two weeks he could not have been very extensively taught by Peter the nature of the Christian religion, and probably the time is mentioned here to show that he had not been under the teaching of the apostles.

(a) "Then after three years" Acts 9:26 (1) "I went" "returned"

Save James the Lord's brother. That the James here referred to was an apostle is clear. The whole construction of the sentence demands this supposition. In the list of the apostles in Mt 10:2,3, two of this name are mentioned, James the son of Zebedee and brother of John, and James the son of Alphaeus. From the Acts of the Apostles it is clear that there were two of this name in Jerusalem. Of these, James the brother of John was slain by Herod, Acts 12:2 and the other continued to reside in Jerusalem, Acts 15:13, 21:13. This latter James was called James the Less, Mk 15:40 to distinguish him from the other James, probably because he was the younger. It is probable that this was the James referred to here, as it is evident from the Acts of the Apostles that he was a prominent man among the apostles in Jerusalem. Commentators have not been agreed as to what is meant by his being the brother of the Lord Jesus. Doddridge understands it as meaning that he was "the near kinsman" or cousin-german to Jesus; for he was, says he, the son of Alphaeus and Mary, the sister of the virgin; and if there were but two of this name, this opinion is undoubtedly correct. In the Apostolical Constitutions (see Rosenmuller) three of this name are mentioned as apostles or eminent men in Jerusalem; and hence many have supposed that one of them was the son of Mary the mother of the Lord Jesus. It is said Mt 13:55 that the brothers of Jesus were James, and Joses, and Simon, and Judas; and it is remarkable that three of the apostles bear the same names --James the son of Alphaeus, Simon Zelotes, and Judas, Jn 14:22. It is indeed possible, as Bloomfield remarks, that three brothers of our Lord and three of his apostles might bear the same names, and yet be different persons; but such a coincidence would be very remarkable, and not easily explained. But if it were not so, then the James here was the son of Alphaeus, and consequently a cousin of the Lord Jesus. The word brother may, according to Scripture usage, be understood as denoting a near kinsman. See Schleusner (Lex. 2) on the word αδελφος. After all, however, it is not quite certain who is intended. Some have supposed that neither of the apostles of the name of James is intended, but another James who was the son of Mary the mother of Jesus. See Koppe, in loc. But it is clear, I think, that one of the apostles is intended. Why James is particularly mentioned here is unknown. As, however, he was a prominent man in Jerusalem, Paul would naturally seek his acquaintance. It is possible that the other apostles were absent from Jerusalem during the fifteen days when he was there.

(*) "save" "except" (b) "James the Lord's brother" Mk 6:3

Behold, before God, I lie not. This is an oath, or a solemn appeal to God. See Note, Rom 9:1. The design of this oath here is to prevent all suspicion of falsehood. It may seem to be remarkable that Paul should make this solemn appeal to God in this argument, and in the narrative of a plain fact, when his statement could hardly be called in question by any one. But we may remark,

(1.) that the oath here refers not only to the fact that he was with Peter and James but fifteen days, but to the entire group of facts to which he had referred in this chapter. "The things which I write unto you." It included, therefore, the narrative about his conversion, and the direct revelation which he had from the Lord Jesus.

(2.) There were no witnesses which he could appeal to in this case, and he could therefore only appeal to God. It was probably not practicable for him to appeal to Peter or James, as neither of them were in Galatia, and a considerable part of the transactions here referred to occurred where there were no witnesses. It pertained to the direct revelation of truth from the Lord Jesus. The only way, therefore, was for Paul to appeal directly to God for the truth of what he said.

(3.) The importance of the truth here affirmed was such as to justify this solemn appeal to God. It was an extraordinary and miraculous revelation of the truth by Jesus Christ himself. He received information of the truth of Christianity from no human being. He had consulted no one in regard to its nature. That fact was so extraordinary, and it was so remarkable that the system thus communicated to him should harmonize so entirely with that taught by the other apostles with whom he had had no intercourse, that it was not improper to appeal to God in this solemn manner. It was, therefore, no trifling matter in which Paul appealed to God; and a solemn appeal of the same nature, and in the same circumstances, can never be improper.

Afterwards I came, etc. In this account he has omitted a circumstance recorded by Luke, Acts 9:29 of the controversy which he had with the Grecians or Hellenists, It was not material to the purpose which he has here in view, which is to state that he was not indebted to the apostles for his knowledge of the doctrines of Christianity. He therefore merely states that he left Jerusalem soon after he went there, and travelled to other places.

The regions of Syria. Syria was between Jerusalem and Cilicia. Antioch was the capital of Syria, and in that city and the adjacent places he spent considerable time. Comp. Acts 15:23,41.

Cilicia. This was a province of Asia Minor, of which Tarsus, the native place of Paul, was the capital. Acts 6:9.

(c) "I came" Acts 9:30

And was unknown by face, etc. Paul had visited Jerusalem only, and he had formed no acquaintance with any of the churches in the other parts of Judea. He regarded himself at the first as called to preach particularly to the Gentiles, and he did not remain even to form an acquaintance with the Christians in Judea.

The churches of Judea. Those which were out of Jerusalem. Even at the early period of the conversion of Paul, there were doubtless many churches in various parts of the land.

Which were in Christ. United to Christ; or which were Christian churches. The design of mentioning this is to show that he had not derived his views of the gospel from any of them. He had neither been instructed by the apostles, nor was he indebted to the Christians in Judea for his knowledge of the Christian religion.

(d) "churches of Judea" 1Thes 2:14

And they glorified God in me. They praised God on my account. They regarded me as a true convert and a sincere Christian; and they praised God that he had converted such a persecutor, and had made him a preacher of the gospel. The design for which this is mentioned is to show that though he was personally unknown to them, and had not derived his views of the gospel from them, yet that he had their entire confidence. They regarded him as a convert and an apostle, and they were disposed to praise God for his conversion. This fact would do much to conciliate the favour of the Galatians, by showing them that he had the confidence of the churches in the very-land where the gospel was first planted, and which was regarded as the source of ecclesiastical authority. In view of this we may remark,

(1.) that it is the duty of Christians kindly and affectionately to receive among their number those who have been converted from a career of persecution or of sin in any form. And it is always done by true Christians. It is easy to forgive a man who has been actively engaged in persecuting the church, or a man who has been profane, intemperate, dishonest, or licentious, if he becomes a true penitent, and confesses and forsakes his sins. No matter what his life has been; no matter how abandoned, sensual, or devilish; if he manifests true sorrow, and gives evidence of a change of heart, he is cordially received into any church, and welcomed as a fellow-labourer in the cause which he once destroyed. Here, at least, is one place where forgiveness is cordial and perfect. his former life is not remembered, except to praise God for his grace in recovering a sinner from such a course; the evils that he has done are forgotten; and he is henceforward regarded as entitled to all the privileges and immunities of a member of the household of faith. There is not on earth an infuriated persecutor or blasphemer who would not be cordially welcomed to any Christian church on the evidence of his repentance; not a man so debased and vile, that the most pure, and elevated, and learned, and wealthy Christians would not rejoice to sit down with him at the same communion table, on the evidence of his conversion to God.

(2.) We should "glorify" or praise God for all such instances of conversion. We should do it because

(a) of the abstraction of the talents of the persecutor from the cause of evil. Paul could have done, and would have done, immense service to the enemies of Christianity, if he had pursued the career which he had commenced. But when he was converted, all that bad influence ceased. So when an infidel or a profligate man is converted now.

(b) Because now his talents will be consecrated to a better service. They will be employed in the cause of truth and salvation. All the power of the matured and educated talent will now be devoted to the interests of religion; and it is a fact for which we should thank God, that he often takes educated talent, and commanding influence, and an established reputation for ability, learning, and zeal, and devotes it to his own service.

(c) Because there will be a change of destiny; because the enemy of the Redeemer will now be saved. The moment when Saul of Tarsus was converted, was the moment which determined a change in his eternal destiny. Before, he was in the broad way to hell; henceforward he walked in the path of life and salvation. Thus we should always rejoice over a sinner returning from the error of his ways; and should praise God that he who was in danger of eternal ruin is now an heir of glory. Christians are not jealous in regard to the numbers who shall enter heaven. They feel that there is "room" for all; that the feast is ample for all; and they rejoice when any can be induced to come with them and partake of the happiness of heaven.

(3.) We may still glorify and praise God for the grace manifested in the conversion of Saul of Tarsus. What does not the world owe to him! What do we not owe to him! No man did as much in establishing the Christian religion as he did; no one among the apostles was the means of converting and saving so many souls; no one has left so many and so valuable writings for the edification of the church. To him we owe the invaluable epistles--so full of truth, and eloquence, and promises, and consolations--on which we are commenting; and to him the church owes, under God, some of its most elevated and ennobling views of the nature of Christian doctrine and duty. After the lapse, therefore, of eighteen hundred years, we should not cease to glorify God for the conversion of this wonderful man; and should feel that we have cause of thankfulness that he changed the infuriated persecutor to a holy and devoted apostle.

(4.) Let us remember that God has the same power now. There is not a persecutor whom he could not convert with the same ease with which he changed Saul of Tarsus. There is not a vile and sensual man that he could not make pure; not a dishonest man that his grace could not make honest; not a blasphemer that he could not teach to venerate his name; not a lost and abandoned sinner that he cannot receive to himself. Let us, then, without ceasing cry unto him, that his grace may be continually manifested in reclaiming such sinners from the error of their ways, and bringing them to the knowledge of the truth, and to a consecration of their lives to his service.

(b) "glorified God" Acts 21:19,20

The penman of this epistle is here described by his name, Paul: by his office, an apostle; and by his commission to that office, which was not human, but altogether divine, even from God the Father by Jesus Christ.

Observe here, 1. The great modesty of this great apostle, in the setting forth his authority as an apostle; you will find, in the front of his epistles, when he names any others in the salutation with himself (as Silvanus and Timotheus) he mentions not himself as an apostle, when named with them, lest he should be thought to magnify himself above them. But here, because his apostolical office was called in question, he is necessitated to vindicate his authority, and accordingly declared himself an apostle, not of men, nor by man; that is, men were neither the authors nor choosers of him to his office: he was not called, as Matthias was, Acts 1:23 by the suffrage of the rest of the apostles: he was not an apostle of men's election, nor by men's instruction; but appointed by Jesus Christ, and God the Father, who raised him from the dead.

Learn hence, that no sins before, nor yet after, conversion, can hinder the rich mercy and free grace of God, from using men in the highest employments in the church, if he pleases to make use of them. Paul, after he had been a blasphemer, was made an apostle; and Peter, after his conversion, denied Christ with oaths and curses: yet is a chief apostle and an inspired penman of holy scripture.

Observe, 2. The high dignity conferred upon St. Paul, with reference to his apostolical office, he did not take it upon himself, but was chosen to it; he was not chosen to it for any merit in himself, but it was a grace freely bestowed upon him: and this not by the ministry and mediation of man, but by the immediate resignation and election of Jesus Christ.

Thus far he stands upon equal terms with the rest of the apostles; they did not call themselves, nor were they called by Christ, for any worthiness in themselves above others: but behold the peculiar prerogative of St. Paul above the rest of the apostles, in this particular; they were called by Christ, in the day of his humiliation, when he was here upon earth in the flesh; but he was called by Christ after his resurrection, yea, in his highest state of exaltation, when sitting at his Father's right hand in heaven.

And as his call was thus very extraordinary, so his gifts were answerable to his call: the gospel which he preached he received by inward and immediate revelation, which made him so much excel all the other apostles; insomuch, that although, in his own opinion, he was the least of saints when here upon earth: yet, in the opinion of others, he was the holiest man when upon earth, and the highest now in heaven, next the man Jesus Christ.

That is, "All the brethren which are here with me, and own the doctrine which I preach, send greeting unto the churches of Galatia."

Here note, 1. How St. Paul's doctrine is justified from the charge of singularity, which the Judaizing false teachers objected against it. What he wrote and taught, he tells the Galatians, was owned by all the brethren. This shews the consent he had of the church with him, in that holy doctrine which was delivered by him.

Note, 2. The generality of the persons to whom this epistle is directed; not to a single person, nor to a particular church, but unto all the churches in the province of Galatia. There were several Christian congregations, called churches, in that country, and all of them being leavened, or in danger of being soured with Judaism, that is, of superadding the ceremonial law of Moses to the gospel of Christ: the apostle and the brethren with him, direct this epistle, not to any single church in that province, but to them all in general, being equally concerned: All the brethren with me, unto the churches of Galatia.

Note, 3. How the apostle doth not say here, as elsewhere, To the saints of God which are in Galatia; or, To them that are sanctified by God the Father; but barely says, To the churches of Galatia; thereby declaring his holy indignation against the Galatians, as unworthy of those gracious appellations, because they had sadly corrupted the doctrine of the gospel begun in the Spirit, and ended in the flesh; first owning Christ and the liberty of the gospel, and afterwards pleading for the bondage of the ceremonial law.

Yet, note, lastly, as corrupt as these churches of Galatia were, our apostle owns and acknowledges them to be true churches; they retained the essentials of Christianity, and were not guilty either of idolatry, or a total apostasy; therefore though stained with divers corruptions both in doctrine and manners, which he sharply rebukes and reproves them for, yet he doth not deny them the name of churches: All the brethren which are with me, unto the churches of Galatia.

These words are both a Christian salutation, and an apostolical benediction: as they are a salutation, they express a wish and desire of the best blessings towards and on the behalf of them they saluted.

From whence we may learn, that religion doth not abolish and destroy, but spiritualize and improve civility, humanity, and common courtesy. The Heathens wished health to their saluted friends; the Jews, peace; but the Christians, grace and peace.

Again, the words may be understood as an apostolical and ministerial blessing: the apostles were the patriarchs of the church of the New Testament: and as a spiritual father, St. Paul here blesses his children, wishing them first grace, then peace: Peace must be sought after grace; and not expected before it. Peace without grace is no peace. There can be no peace with the Creator, no sanctified peace with the creatures, except through Jesus Christ we are first made partakers of the gracious love and favour of Almighty God. Accordingly, says the apostle here, Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ.

Where note, that grace and peace may be said to be from the Father, and our Lord Jesus Christ, these two ways:

1. Efficiently, as the authors and causes of both: God the Father is the author of all grace, as he did decree it; and Christ, as he did purchase it.

2. Objectively; that is, this grace and love in God the Father, and this peace and satisfaction that is in Jesus Christ the more they are by faith apprehended by us, the more are they increased in us, and upon us.

Learn from the whole, that the holiest and best of Christians here on earth, stand in manifest need of fuller supplies and farther additions both of grace and peace to be daily communicated to them, and enjoyed by them; Grace be to you, and peace.

That is, "Our Lord Jesus Christ gave himself unto death, for the remission of our sins, that he might deliver us from this evil world; namely, to separate or bring us off from the evil customs and practices of the wicked men in the world, and engage us to live a life of strict holiness according to the will and command of God our Father."

Here note, 1. The priestly office of Christ declared and asserted; He gave himself for our sins: that is, an expiatory sacrifice for our sins. So deadly was the guilt of sin, so exact the justice of God, and so unalterable his faithfulness, in executing the judgment which was denounced against sinners, that there was no hope for guilty sinners pardon, without satisfaction given to the injured justice of God, for sin; and nothing less would satisfy than the blood of God: that is, the blood of Jesus Christ, who is essentially, truly, and really God.

Note, 2. A farther end and design which Christ had in giving himself for us, namely, to deliver us from the rage of our lusts, as well as from the wrath of God, to sanctify our natures for us, and to mortify our corruptions in us, to redeem us from our vain conversation, and deliver us from this present evil world; not totally to remove us out of the world, but morally to oblige us to abandon the wicked courses, the sinful practices of the evil men of the world.

Blessed be God, that Jesus Christ did not only purchase pardon and remission, but holiness and sanctification also for his ransomed and redeemed ones, and is as willing to free us from the dominion, as from the danger of our sins: He gave himself for us, that he might deliver us from this present evil world.

Note, 3. As the final cause of Christ's death, deliverance from God's wrath and sin's rage, so the efficient cause of his death, the will of his Father. He gave himself for us according to the will of God; that is, according to the purpose and appointment of God. Christ, as Mediator, was the Father's servant; and whatever he did in the work of mediation for us, was by the appointment and with the special approbation of God the Father. Eternal thanks be given, that the Son's purchase was the Father's pleasure.

Note, 4. The comfortable relation in which God now stands unto us, since Christ gave himself for us, namely, that of a Father; according to the will of God and our Father; that is, who is now our Father.

Learn hence, that satisfaction being given by Christ so provoked justice for our sins, God, who was before a consuming fire, and a sin-punishing judge, is become our gracious and reconciled Father; our Father by adoption, who before was our Father only by creation; according to the will of God and our Father.

That is, "To God the Father, and Christ Jesus our Redeemer, be given the highest degrees of honour and glory, throughout the present and eternal ages."

Note here, 1. The work and duty incumbent upon Christ's redeemed ones, and that is, to ascribe all honour and homage, all glory and praise to God the Father, as the contriver, and to Christ the Son, as the accomplisher of the work of redemption; To whom, both whom, be glory.

Note, 2. The duration and continuance of this duty; not for a day, or year, but for eternal ages. This duty of ascribing honour and homage, glory and praise to the Father and Mediator, for the glorious work of man's redemption, is such, that it can never be sufficiently discharged, but requires a succession of ages to perform it in: yea, eternity itself is too short for the performance of it: To whom be glory for ever and ever. The glory of the Redeemer, and of him that sent him to redeem, will be the long-lasting, and never-ending song of redeemed ones, through millions of ages, yea, to all eternity; a work begun on earth, never finished in heaven.

Observe here, 1. The heavy charge which St. Paul brings in against the false apostles or Judiazing teachers, they perverted the gospel which St. Paul preached, and taught a new gospel of their own; yet not absolutely so, but by compounding and mingling the gospel with the cermonial law, and by making circumcision and other things, necessary to salvation, which our Saviour never made so, this the apostle calls another gospel.

Whence learn, 1. That it is no new or strange thing to hear of new gospels, of true gospel perverters, and of false gospel teachers. We find such in the primitive and purest churches, planted even by the apostles themselves; no wonder they are found in our days, who are fallen into the very dregs of time and error together.

Learn, 2. That the addition of any thing to the Christian religion, as necessary to be believed and practiced in order to salvation, is a perverting the gospel of Christ, and preaching another gospel. These Galatians did not renounce Christianity, and go over to another religion, but they received circumcision, and the observation of the law of Moses; as an essential part of the Christian religion, and as a condition of eternal salvation: whereas the death of Christ having put an end to the Jewish dispensation, there was neither then, nor now, any obligation upon Christians to observe the law of Moses; and consequently, the addition of any thing to the Christian doctrine, as necessary to be believed and practiced in order to salvation, is preaching another gospel, and a manifest perverting of the gospel of Christ.

Learn, 3. That there is no authority in the Christian church, in any, or in all the guides of it, to impose upon Christians any thing, as of necessity to salvation, which the gospel has not made necessary. The apostles themselves had no authority to add any thing to the gospel, much less can any that come after them pretend to it: Christ commanded them, Matt 28:19, to teach all nations, to observe all things whatsoever he commaded them: and head the apostles themselves added any point of faith and practice, not given them in charge by Christ himself, they had fallen under that curse themselves, which here they denounced against false teachers.

Observe, 2. The artifice which these false teachers used to draw the Galatians into these new errors, and that was hastily and suddenly to avow and own them before the world; I marvel that ye are so soon removed. Seducers are for clapping up a hasty match between the mind and error, and press the seduced to quick resolutions; a hasty dispatch being their great advantage, before they consult their spiritual guides, or weigh matters in the balance of impartial judgments. What says the apostle, are ye so soon removed? Yes, might the false teachers have said, if not so soon, it might never; if not so soon removed, they might never be at all: for errors are like fish, they must be eaten fresh and new, or they'll quickly stink, and be thrown away.

Observe, 3. The true cause from which the Galatians fall into error did proceed: they trusted themselves with themselves; they trusted to the clearness of their own unassisted eyes, and to the strength of their own reason and judgment, without consulting their spiritual guide. Had not these Galatians a Paul to consult with, before they gave their consent to false teachers? Or if he was at a distance from them, about the work of the Lord in remote places, could not they have written to him, or advised with others besides him? Woe to him that is alone, when assaulted by seducers!

Observe here, 1. How our apostle supposes an impossibility only for the confirmation of what he had before affirmed. He doth not suppose it possible for any angel in heaven, or apostle upon earth, to contradict the doctrine of the gospel which he had delivered, to preach any thing contrary to it, or besides it, or different from it; making that necessary to be believed and practiced, which Christ and his apostles never made necessary.

Learn hence, that the written word of God, without unwritten traditions, contains in it all things necessary to salvation; and whatever doctrines are propounded to the church, not only contrary to, but differing from it, or besides the written word, are cursed doctrines.

Observe, 2. The terrible Anathema which the apostle denounces against those, whoever they should be, be it an apostle upon earth, or an angel from heaven, that should thus pervert the gospel of Christ, by making any thing necessary to be believed or practiced in order to salvation, which Christ has not made necessary, Let him be accursed. Let the church of Rome in general, and the council of Trent in particular, dread the efficacy of this curse, who have added so many new articles to the Christian faith, and enforced them as necessary to be believed by all Christians; insomuch that they pronounced, "that no salvation can be obtained without the belief of them," and denounced their anathemas against us who cannot believe them: but as their curse, causeless, shall not come, so we believe that they, propounding terms of salvation, nowhere delivered by Christ and his apostles, do bring themselves under the apostle's anathema here in this text: for if the new articles of the church at Rome be necessary to salvation, than what Christ and his apostles delivered was not sufficient to salvation before; and thus the pride of man exalts itself above the wisdom of God.

Observe, 3. How the apostle expresses his assurance in this matter; and to shew that he did not speak rashly, and in a heat, but upon due consideration, he repeats again, As we said before, so say I now again, if any man preach otherwise, let him be accursed Gal 1:9.

Note here, how positive and peremptory the apostle is in this matter: and doubtless this one Anathema of his, is more dreadful than all the bruta fulmina, the freakish anathema, of an enthusiastic church, who, in a manifest affront to the authority of St. Pual, has presumed to add so many new articles to the Christian religion, for which there is not the least ground or warrant, either from the holy scriptures, or any of the ancient creeds.

Observe lastly, how the apostle puts himself into the number, if I, or any man, or any angel preach otherwise, let him be accursed. As if the apostle had said, "Not only the false apostles are to be rejected, but I myself deserve to be anathematized, and accounted an execrable person, should I preach any other doctrine to you, than what you have received from Christ by me; nay, should any angel from heaven attempt it, he ought to be detested for it."

Learn, that no angel in heaven, no person or church upon earth, have power to make new articles of faith, or to impose any thing upon our belief or practice, that is either against or besides the written word, or any ways inconsistent with it, or contrary unto it.

Our apostle in these words discovers the great sincerity used in preaching the pure and unmixed doctrine of the gospel to the Galatians; for he did not persuade that men, but God, should be heard and obeyed, that so their faith might be founded upon divine, and not human authority; nor did he in his ministry aim at pleasing men, but Christ: for should he now please men, being an apostle, as he did at times past, being a Pharisee, he should not be the servant of Christ.

The ministers of Christ must not be men-pleasers; they must not please men either by flattery or falsehood, nor accommodate their doctrines to the humour and dispositions of men; pleasing of God is our great work and business, let us mind that: man-pleasing is endless, and needless, any farther than for their good, and the gospel's gain.

Accordingly, the apostle tells us elsewhere, that he was made all things to all men, that he might gain some: not to make a present gain of them, but that they might be eternal gainers by him; it was not to exalt himself, but that Christ might be exalted in the hearts and lives of his hearers, that he sought in and by his ministry to please all men; and thus in imitation of him, let us seek to please all men for their good to edification.

The apostle here, as he did before, Gal 1:1,2, asserts the divinity of the doctrine of the gospel which he had preached to them; and assures them likewise of his own lawful call to be an apostle, which was questioned by his adversaries, who affirmed, that he had received his doctrine only from others at the second-hand. To satisfy them in the divinity of his doctrine, he tells them, it was not after man; that is, it was not human, but divine; nothing belonging to man, but all from God in it: And as for his authority to preach it, he assures them, he had a revelation and commission from Jesus Christ so to do; he learned not his doctrine from any human teacher, nor undertook to preach it by any human authority, but from Christ's immediate revelation.

Learn hence, it is a singular satisfaction to the ministers of Christ, and that which gives them boldness before their false accusers, when they can give good proof of their regular call to the work of the ministry, and of the divinity of the doctrine dispensed by them. Thus did St. Paul here: the gospel, says he, which I preach to you, and the mission I had so to preach it, was not after man, nor from man, nor by man, but by the revelation of Jesus Christ.

Where note, from Christ's being so often opposed to man in these verses, and in the first verse, that he is not mere man, but God as well as man: why else doth the apostle oppose Christ to man so often as he doth here? Not of man, neither by man, nor after man, but by the revelation of Jesus Christ, who is God.

Here the apostle offers several arguments to satisfy the Galatians, that both his commission to preach the gospel, and also the gospel which he preached to them, were not from man, but our Lord Jesus Christ. And the first argument to prove it, as a convictive evidence of it, was his bitter enmity against the Christian religion, and his mighty zeal for the Jewish religion, in which he was educated and brought up: All which he mentions as a thing publicly known, leaving them to infer from thence, that so great and sudden a change could not be the effect of human persuasion, but divine revelation; In time past I persecuted the church of God, and wasted it.

Where note, that although our apostle did not shun to make an open confession of his wicked life, before his conversion, that he might thereby make evident, that his conversion was immediately from God, yet he makes an open confession only of his open sins, such as they had heard of in time past, without discovering his secret sins, which had been kept from the knowledge of the world, the divulging whereof would but have multiplied scandals and stumbling-blocks unto others. To confess our secret sins to God, is safe; to confess our open sins to the world, is sufficient.

Observe farther, the commendable proficiency which St. Paul made in the Jewish religion, wherein he was educated, I profited in the Jews' religion above many my equals. He was also a zealous maintainer of the Jewish customs, and unwritten traditions, being more exceedingly zealous of the traditions of my fathers. From St. Paul's example we may infer, that it is a special duty incumbent upon all persons to make religion the matter of their choice; and having espoused it, to be the more serious and zealous in it; to labour to advance and grow both in the knowlege and in the practice of it; and that to a degree of eminecy, excelling and outstripping others: I profited in the Jewish religion above many my equals, or contemporaries.

Here we have second evidence which St. Paul brings to prove himself an apostle extrordinary, called by God himself unto the ministerial service; and that the doctrine he delivered was not immediately from the mouths of the apostles, but by immediate revelation from Jesus Christ.

Thus he speaks: "When, says he, it pleased God, who decreed and determined to separate and set me apart for the work of an apostle, even from my very infancy, and afterwards of his mere grace and good-will called me to preach the gospel to the Gentile world, having first revealed his Son in me, and to me, and then by me, immediately I set about the work, and complied with my duty, not consulting any person living, neither my own carnal reason, nor any man's advice; neither went I up presently to Jerusalem to confer with, to receive authority or instruction from them, which were apostles before me; but I went immediately from Damascus, the place of my conversion, into Arabia, and preached the gospel three years among those wild and barbarous Heathens, and then returned again unto Damascus: From whence it evidently appears, that I neither had instruction nor commission from any of the apostles that were before me, having never seen any of them as yet, but both my mission and my message were immediately received from Jesus Christ."

Here observe, 1. The qualification necessary in a minister that reveals Jesus Christ unto his people, namely, that Christ must be revealed to him, and in him. We must learn Christ ourselves, before we pretend to preach him to others: When it pleased God to reveal his son in me, I preached him among the Heathen. As there is no knowledge like the knowledge of experience; so there is no preaching like experimental preaching. Happy those that can say, not only that which we have heard and read, but that which we have tasted, and felt, and experienced from the Holy Spirit's operation in and upon our own hearts, that declare we unto you.

Observe, 2. What haste the apostle made to obey the call and command of God, after he had received it; Immediately I conferred not with flesh and blood. He consulted neither himself nor others, neither his own heart nor the wisest heads, he consulted not his own safety nor carnal interest, but instantly did what he was commanded to do. The great commendation of duties, is the ready discharge of duties. When once the mind of God is declared, and conscience thoroughly satisfied, we cannot be too quick and expeditious in the execution of divine commands. Lord! how readily should all men, but especially thy ministers, answer and obey thy call, and execute thy will and pleasure! Immediately I conferred not, says St. Paul; I made haste and delayed not, says holy David. In a good work it is good to make haste: In God's work we cannot readily make more haste than good speed.

Here is a third evidence to prove, that St. Paul received his ministry and message by divine revelation from Jesus Christ, and not from man, or by man. He acknowledges that not till three years after his conversion, when he had preached the gospel in the deserts of Arabia, had he ever seen Peter, or any other of the apostles, and consequently could not receive the knowledge of the gospel from him or them, as his adversaries the false apostles would insinuate and suggest. True, after his three years preaching in, and his return from Arabia, he went up to Jerusalem, and saw Peter and James, and conversed with them for fifteen days: But the shortness of his stay with them is an evidence that he went not up to Jerusalem to learn the gospel from them, much less to pay homage to St. Peter as the prince of the apostles; for St. Paul often affirms, in his epistles, that he was not inferior to St. Peter, nor came behind the chiefest of the apostles; but it was only a familiar and friendly visit, given by one minister of Christ to another, in token of mutual consent and agreement in the same truth preached by both; and by no means to receive ordination from Peter, or divine instructions (for he had a higher teacher than him, even Christ himself) or to acknowledge any subjection to him, by owning his supremacy over all the apostles; as the church of Rome would bear us in hand he did, in defiance of what St. Paul himself declares to the contrary. But we cannot help it, if men who have their credulity at their own disposal, and can believe what they list, will yield their assent to what is contrary to divine revelation and the reason of things. Very evident it is to any impartial observer, that St. Paul's visit at Jerusalem was a visit of civil courtesy, yet for the spiritual consolation and mutual edification both of himself and the apostles, whom he thus visited.

From hence learn, 1. That the ministers of Christ should be so far from living at variance with, or at any distance in affection from each other, that they ought to maintain correspondency and familiarity with one another, and to give friendly visits to each other, in token of their harmony and mutual agreement in the same divine truths delivered by them. Thus did our apostle here; he took a journey to Jerusalem to see Peter, and James, our Lord's kinsman.

Learn, 2. From the shortness of his visit and stay at Jerusalem, though it was in the most delightful and desirable, yea, most profitable company, yet it was but for fifteen days; he hastens away to his charge again.

Thence note, that though the ministers of Christ may and ought to visit each other, as an evidence of reciprocal affection, and in order to mutual direction, edification and consolation; yet ought their meetings to be neither so frequent, nor of so long continuance, that thereby their several flocks should suffer prejudice: After a short time spent in visiting, we must return to our business, and mind, above all things, our ministerial charge: I went to see Peter, but abode with him only fifteen days.

Observe, here, that St. Paul, having to do with the false apostles and the seduced Galatians, whom, he had just cause to suspect, would not (as they ought) give much credit to his word; he asserts the truth of what he affirmed, upon oath, appealing to the all-knowing and heart-searching God, as witness and judge of the truth of what he said: Behold before God, I lie not.

Where, note, 1. That it is no new thing for the faithfulest and ablest ministers and servants of Christ to be looked upon as liars, unworthy to be trusted, and to have the truth of what they deliver, though in God's name, questioned and suspected. Our apostle's purging of himself here from lying, doth import, that some did suspect him for a liar. And if an inspired apostle be, what private minister may not be, suspected!

Note, 2. The mean which St. Paul makes use of, for purging himself from the imputation of falsehood; it was, by taking an oath in a solemn manner.

Learn thence, that though rash swearing, false swearing, and upon every light occasion to take or multiply oaths, be a very great sin; yet to swear, and bear witness to the truth, and to take an oath upon due consideration, and for weighty reasons, and to swear by the name of God, is certainly a lawful, and sometimes a very necessary and important duty.

The fourth evidence is here produced by St. Paul, to prove, that both his ministry and his message, his office and his doctrine, were divine; and that he was so far from learning the Christian religion from the Christian churches in Judea, that he was not by face so much as known to them, or they to him: They had heard, indeed, that one Paul, a persecutor, was become a preacher, but they had never seen him; and accordingly they magnified the grace of God in his conversion, admiring the wonderful change wrought in him.

Observe here, 1. The laborious diligence and indefatigable industry of St. Paul, in planting and propagating the Christian faith throughout the world; he travels, as soon as converted, into Arabia, then into the regions of Syria and Cilicia, thinking he could never do service enough for Christ, who had suffered and done so much for him. Oh, how full of life and zeal are young converts! What activity and industry for Christ and souls is found with them! They despise all dangers, they surmount all difficulties, are above all discouragements, in expressing their love to Christ, and venturing their lives for him: But, alas! as they grow older, their affections are cooler; so that they have many times just cause to say, Oh, that it were with me, as in the months of old, in the day when God converted me, when the secret of God was with me, and when by his light I walked through all difficulties to subserve his interest, and to promote his glory.

Observe, 2. The great and mighty power of the heart-changing grace of God, which turns the haters and professed enemies of religion into friends, and bitter and bloody persecutors into bold and painful preachers of the gospel: He who persecuted in times past, now preacheth the faith which once he destroyed. He that leads captivity captive, can soon make the stoutest enemies of religion to become its strongest friends.

Observe, 3. Paul, before his conversion, is said to destroy the faith, because he intended it, and endeavoured it, though he could not actually effect it, and accomplish it. Sin and evil, intended by a determinate resolution, are as good as acted, in God's account. Bloody persecutors design no less than a total extirpation of the truth, to destroy the faith; which though it be out of their reach to effect, yet having deliberately resolved it, it is as actually accomplished in the account of God; He now preacheth the faith that once he destroyed.

Observe, lastly, to whom the glory and praise of converting grace is due, namely, to God, and to God alone; They glorified God in me; that is, they owned and admired the grace of God bestowed upon me, which wrought such a glorious and blessed change in me. The converting grace of God, wrought either in ourselves, or others, is matter of admiration, and calls for thanksgivings and acknowlegments unto God; They glorified God in me.

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

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

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

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

Paul is mentioned in the first verse. In which, in comely and decent manner he commende himselfe to the Galatians by his office and function [as Apostle] that is, one called to be a planter and founder of the Church of the newe Testament among the nations. And because the title of an Apostle in generall signification may agree to all teachers: therefore he goes further, and sets downe the cause of his Apostleship. And first he remooues the false causes in these words [not of men] that is, not called by men as by Authors of my calling, or not called by the authoritie of men. And in this Paul opposeth himselse to the false-apostles, who were called notby God, but by men. Againe he saith [not by man] that is, not called of God in and by 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 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 Antioch had not imposed hands on Paul, but that they were commanded 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, namely that he is the Father, and Iesus Christ, and the Holy Ghost: 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 naturall 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 was his own naturall sonne. And therefore Paul saith that Christ Rom. 1. 5. 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. Act. 13. 33. Againe, Paul mentions the resurrection of Christ, to note the time of his owne calling: for though the rest of the Apostley 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 Epistle beginnes with his owne calling, I gather, that euery minister of the Gospell ought to haue a good and lawefull calling, A man cannot preach vnlesse he be sent. Christ tooke not vnto Rom. 10. 14. 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 without any speciall calling. They alleadge that the house of Stephanas ordaine themselues to the Ministerie of the Saints. Answer, 1. Cor. 16. 15. [non-Latin text not transcribed]. the meaning of the place is not that they called themselues, but that they set themselues apart to the ministerie of the Saints, in the purpose and resolution of their owne hearts. Againe they alleadge, that all Christians in the newe Testament are Kings and Priests, and the office of the priest is to teach. I answer, Apoc. 5. 10. all are priests in that they are to offer themselues in sacrifice to God: and to teach priuately within their places and callings, as the master his seruants, the father his children, &c, and 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 administration thereof belongs to the Ministers alone, in the dispē sation of the word.

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

Thirdly, whereas Paul thus proclaimes his calling, (Paul an Apostle of Iesus Christ) I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences, and the consciences of their hearers. And that for diuers weightie causes. First, they are imbassadours, instruments, and the mouth of God: and for this cause they are to speake in the name of 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 spirit in the teacher, the protection of him and his ministerie, the effectuall operation of the spirit in the hearts of the hearers. And he that wants the assurance of his calling, cannot pray to God in faith for these things; neither can he apply the promises of God to himselfe. Thirdly, the knowledge of our callings breeds conscience of our duties, diligence, and the feare of god. Lastly, knowledge of our callings in the consciences of the hearers, breeds a reuerence in their hearts, and obedience to the ministerie of the word. 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 things in themselues: the first is the testimonie of their consciences that they entred not for praise, honour, lucre, but in the feare of god with a desire to glorifie him, and to edifie the Church. The second is a facultie to doe that to which they haue a desire and will. In this facultie are two things, knowledge of God and his waies, and aptnesse to deliuer that which they knowe. The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie. He that hath these things, is certainely called of God. Nowe put the case, a man wants the first of these three, because he entred with 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 kinds of callings in the Church. One is when men are called by men, and not by God: and thus are all false teachers called. The second is, when men are called of God by the ministerie of men: thus are all ordinarie ministers of the word called. The third is, when men are called not by men, but by Christ immediately. And Paul here signifieth, that he himselfe and the rest of the Apostles were called according to this third way. And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament. For in that they were called immediately, they were also taught by immediate inspiration, and also aided by the infallible assistance of Gods spirit. And of all this they had promises. Math. 10. 19. 20. Luc. 10. 16. Hence we may gather, the certenty of our religion. The essentiall note of the Church is faith: faith stands in relation to the word of God: and the word of God is no word 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 Apostles it the immediate word of God, because it was giuen by inspiration both for matter and words: whereas the doctrine of the Church in sermons, and the decrees of councels is both the word of God and the word of man. The word of God, as it agrees with the writings of the Apostles & Prophets: the word of man, as it is defectiue, and as it is propounded in tearmes deuised by man. It may be obiected, that Paul spake some things of himselfe, and not from the Lord, 1. Cor. 7. 12. Not the Lord but I. Answer: the meaning is, not the Lord by any expresse commaundement, but I by collection and interpretation of Scripture, and that by the assistance of Gods spirit, v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God, they must be obeyed as if they had 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 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 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, when he was entred into his kingdome.

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

The Exposition.

By brethren we are to vnderstand such as seperated themselues from the Pagans, and 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 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 Gospell, to deliuer nothing of their owne. First therefore their doctrines must be founded in the writings of the Prophets and Apostles: and secondly, that they may be sure of this, they must haue the consent of the true Church, specially of such as haue beene the Restorers of the gospell in this last age. This rule Paul giues Timothie, to continue in the things which he had learned of Paul and the rest of the Apostles, 2. Tim. 3. 14. Hence it appeares to be a fault in sundrie priuate persons, when they read the Scriptures, to gather priuate opinions, to broch them to the world. This practise hath beene the foundation of heresies 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 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 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 vp a liking of his doctrine. Two errors of the Church of Rome must here be auoided. One, that Consent is a certaine marke of the Church. It is false: for Consent may be among the wicked, in the kingdome of Antichrist, Reuel. 13. 16. In the kingdome of darkenesse, all is in peace. Againe, dissention may be among the godly; as betweene Paul and Barnabas, Paul and Peter: in the church of Corinth there were schismes 1. Cor. 11. Consent therefore simply, 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, and that [illegible: 1 letter]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 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: 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 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 Apostolicall churches, but were taken vp in the ages following by little and litle. Secondly, such doctrines as the papists make articles of faith, are but opinions and coniectures in the fathers and Councles. Thirdly, the things which the Papists hold are the same peraduenture in name, but they are not the same indeede with that which the fathers hold, neither are they holden in the same manner: as for example the purgatory which the fathers hold is a thing far different from the purgatory of the papists, and so all the rest. Of consent they may bragge, but they cannot shew it. As for our selues, we all consent in the foundation of religion. There is difference about the descent of Christ into hell. The thing we all hold, namely a descent: the difference is in the manner, whether it be vertually or locally. There is difference about the paines of Christ in his agony and passion: yet all acknowledge the infinite merit and efficacy of the death of Christ. There is difference about the gouernement of the visible church on earth. For the substance of gouernemant all agree, but for the manner of execution and administration, they doe not. That Christ is present in the Eucharist, & that his body and blood is there to be eaten and drunken, all our churches agree: and the difference is only touching the manner of his presence; namely, whether it be spirituall or locall. And this is the mercy of God that in all our differences the foundation of religon is not rased. Let vs pray for the continuance, and increase of this consent.

Thus much of the persons that write: now follow the churches to which the Epistle is sent [to the churches of Galatia]. At this time the Galatians had made a reuolte, and were fallen 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 follow in giuing iudgement of churches of our time. And that we may the better doe this and the better releeue our consciences: marke three rules. The first is, that we must rightly consider of the faultes of churches. Some are faultes in manners, some in doctrine. If the faults of the Church be in manners, and these faults appeare both in the liues of ministers and people, so long as true religion is taught, it is a church, & so to 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, 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 resurrection, because a church is named of the better part. Secondly, we must consider whether the church erre in the foundation or no. If the errour or errours be beside the foundation of 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 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 nothing to say but to raile, Paul then seperated the Church of Ephesus, and Rome from them, Act. 19. 8. & 28. 28. It may here be demaunded, why Paul writes to the Galatians as brethren, and calls them Churches, seeing they haue erred in the foundation, and are as he saith, vers. 6. remooued to another Gospel. I answer, 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 errour, and them sufficient conviction: and after conuiction, followes 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 therefore is the rashnes, and want of moderation in many, that haue beene of vs, that condemne our Church for no Church, without 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 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 religion.

If any demaunde what these Churches of Galatia are? I answer, that they were a people of Asia the lesse: and though they were famous Churches in the daies of the Apostle, yet now the countrie is vnder the dominion of the Turke. This shewes, 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 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 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 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.

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 tranquilitie of minde, arising of a sense and apprehension of reconciliation with God. Rom. 5. v. 1. The second is peace with the creatures: and it hath fiue branches. The first is, peace with angels, for man is redeemed by Christ: and by meanes of this redemption, 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 respect of our enemies. For the decree of God is, Touch not mine annointed, and doe my Prophets no harme. Againe, all things Psal. 105. 15. turne to the good of them that loue God. The fift is, peace with Rom. 8. 28. the beasts of the field. God makes a couenant with them for his people. Ose. 2. 18. The creatures desire & waite for the deliuerance 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 steward, 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 manner of working, they are two distinct causes. For the father giues grace from none but himselfe, by the sonne; and Christ procures grace and peace, and he giues it vnto men from thefather. Furthermore Christ is described by his propertie, Our Lord, and by his effects in the next verse.

The vse. Whereas Paul beginnes his praier with grace, we learne that Grace in God is the first cause and beginning of all good things in 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. Iustification is freely by Grace. Rom. 3. 24. Loue is by grace. 1. Ioh. 4. 9. Euery good inclination is of grace. Phil. 2. 13. Euery good worke is of grace. Ezech. 36. 27. Eph. 2. 10. Life euerlasting is of grace. Rom. 6. 23. To auoide any euill is the least good, and euery good is of God. It may be said, that will in man is the cause and beginning of some good things. Answer: In the creating or imprinting of the first grace in the heart, will is no cause at all, but a subiect to receiue the grace giuen. After the first grace is giuen, will is an Agent in the receiuing of the second grace, and in the doing of any good worke. Yet this must be remembred, 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 will with grace in the acte of conuersion, whereby we are conuerted of God, is but a fiction of the braine of man. Lastly, this doctrine is the foundation of humilitie: for it teacheth vs to ascribe all to grace and nothing to our selues.

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

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 men say peace, peace, then comes destruction, 1. Thess. 5. The prosperitie of the men of this world, ends in perdition. read, Ps. 73.

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

Againe when Paul 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 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 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 sorrowes. For if we beleeue in Christ, we shall alwaies haue grace and peace. Read Ioh. 14. 27. III. We must moderate our cares 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 aright, and that is as well to acknowledge him to be our Lord, as wel as our Sauiour. He is a Priest to procure life, a prophet to teach the way of life, a Lord to command them to walke in the way of life. The fault of our times: All men professe Christ: yet many allowe of no Christ, but of their 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 second cause why Christ is called our Lord, is to signifie the persons to whome grace and peace belong, and they are such as acknowledge Christ for their Lord, and yeild subiection to him in heart and life. They finde rest to their soules, that take vp the yoke of Christ in newe obedience, and the patient bearing of the Crosse, Math. 11. v. 29.

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

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

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

In this 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 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 protection, whereby they are preserued from euill after they are sanctified. Tit. 2. 14. and Ioh. 17. 15. And this deliuerance is not in this life in respect of place, but in respect of qualitie. The fifth thing, is the cause that mooued Christ to giue himselfe, and that is the will of God.

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

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

In that Christ gaue himselfe to be a sacrifice, we learne many things. First, that the worke of redemption exceedes the worke of creation. For in the creation, Christ gaue the creatures to man; in the redemption he gaue himselfe, and that as a sacrifice. Secondly in that he gaue himselfe, it appeares that he gaue neither angel, nor meere man, nor any thing out of himselfe; and that all merits of life, and satisfactions for sinne, are to be reduced to the person of Christ: and consequently that there be no humane satisfactions for sinne, nor meritorious workes done by vs: because they pertaine not to the person of Christ, but to our persons: and they were neuer offered of Christ vnto God as merits and satisfactions, because he gaue nothing but himselfe, and the things which appertained vnto 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 themselues. Lastly, in that he giues himselfe to vs, we againe must giue our bodies and soules vnto him in way of thankefulnes, 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 sacrifice, 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 enemies, his endles loue: and the consideration of this loue will mooue vs to loue him againe, and the father in him. Secondly, the consideration of his endles paines for our sinnes in the sacrifice of himselfe, must breede in vs a godly sorrow for them: for if he sorrow for them, much more we. Thirdly, this knowledge is the true beginning of amendment of life. For if Christ gaue himselfe to redeeme vs from iniquitie, we must take vp a purpose of not sinning, and neuer wittingly sinne more. Lastly, this knowledge is the foundation of comfort in them that truly turne to Christ. For the price is paid for their sinnes: and they which are eased of their sinnes are blessed, Psal. 32. 1. And in temptation, they may boldly oppose the satisfaction of Christ against hell, death, the law; and the 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.

And whereas Paul saith, that Christ gaue himselfe for our sinnes, he teacheth that euery man must applie this gift and sacrifice of Christ to himselfe. This applying is done by faith: and the right manner of application is this. We must turne to Christ, and in turning by faith applie: and when we applie Christ by faith, we must withall turne. Faith 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 right apprehension of Christ, is in the exercises of inuocation, and repentance.

The second ende, for which Christ gaue himselfe, is that he might take vs out of this euill world. And hence we are taught three things. First, that we must be grieued and displeased at the wickednes of the world as Lot was, 2. Pet. 2. 7. Secondly, that we must not fashion our selues to the wicked liues of the men of this world: but we must in all things prooue what is the Rom. [illegible: 1 word]. 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 comming of Christ, and euery day prepare our selues against the 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 excellent in the eyes of men, are no better then sinnes before God. 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 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 foreknowledge of faith, and works, followes the will of God. Because things that shall come to passe are first decreed, and then foreseene.

The will here mentioned, is said to be the will of God, that is, the first person, the father: for when Christ is opposed to God, then God signifies the father. And he is most commonly called God, because he is God without communication of the godhead from any: whereas the Sonne and holy Ghost 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 vs to acknowledge him to be our father in Christ: and consequently to carrie our selues as dutifull children to him in all subiection and obedience. They which doe not this, know not the intent of the Gospel: and if they know it, in deede they denie it.

The conclusion annexed to the salutation (To whome be glorie for euer) teacheth 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, from him that hath called you in the grace of Christ.

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

Here beginnes the second part of the Epistle, in which he giues instruction to the Galatians. And it hath two parts: one concernes doctrine, the other manners. The first part touching 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 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 Conclusion is in the 6. and 7. verses, the meaning whereof I will briefely deliuer. So soone] that is, presently after my departure. remooued] carried away by the perswasions of false teachers, to another Gospel.] to another doctrine of saluation, which in the speech and opinion of the false teachers, is another manner of Gospel, 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 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. 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 perswaded of you, and I hoped for better things, but I am deceiued, & I wonder at it. Secondly, he frames his reproofe with great warinesse, & circumspection: for he saith not, ye of your selues doe remooue to another Gospell, but ye are remooued: and thus he blames them but in part, and laies the principall blame on others. Againe, he saith not, ye were remooued, but in the time 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 nothing done, which may not easily be vndone. According to his example, we are in all Reproofes, to shewe loue, and to keepe 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 Reuolt of the Galatians, which was a departure from the calling, whereby they were called to the grace of Christ. If it be demā ded, what kind of Reuolt this was? I answer, there be two kinds of reuolt, particular and generall. Particular, when men professe the name of Christ, and yet depart from the faith, in some principall points thereof. Of this kinde was the Apostacie of the tenne tribes, and such is the Apostacie of the Romane Church. 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 frailtie, and sometime of obstinacie. Nowe the reuolt of the Galatians 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[illegible: 1 letter]t, 4. things are to be considered. The time, so soone: from whome, or what? from the doctrine of Paul, & consequently the grace of Christ. To what? to another Gospell. By meanes of whome? but some trouble you, &c.

Touching the time, it was short, They were soone carried away. This shewes the lightnesse and inconstancie of mans nature, specially in matter of religion. While Moses tarried in the mount, Aaron and the people set vp a golden calfe, and departed from God. Osea saith, The righteousnesse of the Israelites, was like the morning dewe, which the rising, of the sunne consumeth, chap. 6. 4. Iohn was a burning light, & the Iewes reioyced in this light: that is well; but marke what is added: for an houre or moment. Iohn. 5. 35. They which cried Osanna to the sonne of Dauid, shortly after cried, Crucifie him, crucifie him. 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 impression of any religion: and it is the law of the land that makes the most imbrace the Gospell, & not conscience. That we may 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, 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.

To come to the second point: when Paul saith, the Galatians were remooued from him that called them, that is, himselfe; he shewes Christian modestie: because speaking things praiseworthie of himselfe, he speaks in the third person: from him that hath called, &c. The like he doeth, 2. Cor. 12. I knowe a man taken vp into the third heauen: that is, himselfe. And Iohn saith, the disciple that leaned on the breast of Christ, whome Christ loued, asked whome he meant. Ioh. 13. 23. After this practise, we are to 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 vouchsafed 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 vs to his grace. But it is otherwise: the sunne is a goodly creature: yet because we see it daily, it is not regarded: and so it is with the grace of God.

Thirdly, the Galatians are remooued not onely from the doctrine of Paul, but also from the grace of God. And the reason 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. Grace must be freely giuen euery way, or it is no way grace. Hence it followes, that the present Church of Rome is departed from the grace of God, because it makes a concurrence of grace, and workes, in the iustification of a sinner before God: and we may not make any reconciliation with that Church in 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 quickly receiued. Here we see the curious nicenes and daintines of mans nature, that cannot be content with the good things of God, vnlesse they be framed to our minds: and if they please vs for a while, they doe not please vs long, but we must haue new things. Our first parents not content with their first estate, must needes be as God. Nadab and Abihu offer sacrifice to God, but the fire must be of their owne appointment. Lev. 10. 1. King Achas will offer sacrifice to God, but the altar must 2. Reg. 16. 11. be like the altar at Damascus. False-teachers beside the doctrine of the Apostles, had profound learning of their Rev. 2. 24. 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 vnwritten Tradition which they make equall with the Scripture. We that professe the Gospel, are not altogether free from this fault. We like, that Christ should be preached: but sermons are 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 discontentment the Lord condemnes, when he forbids plowing with Deut. 22. 9. the oxe, and the asse, and the wearing of garments of linsi-wolsie. And it is the worst kind of discontment, that is, in things pertaining to saluation. It is called by Paul, the itching of the care, 2. Tim. 4. 5. and it is incident to them that follow their owne lusts. The remedie of this sinne, is to learne the first lesson that is to be lear 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, Psal. 143. 6. When the heart and conscience hath experimentally learned this lesson, and not the braine, and tongue alone: then shall men beginne to sauour the things of God, and discerne of things that differ, and put a difference betwene grace, and workes, mans word and Gods word, and for the working 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 I gather, that there is but one Gospel, one in number and no more. For there is but one way of saluation by Christ, whereby all the Elect are saued, from the beginning of the world to the ende. Act. 15. 11. 1. Cor. 10. 3. It may be demanded, how they of the old Testament, could be partakers of the bodie, & blood of Christ, which then was not. Answer. The bodie, and blood of Christ, though then it was not subsisting in the world, yet was it then present to all beleeuers, two waies: first, by diuine acceptation: because God did accept the incarnation and passion of Christ to come, as if it had beene accomplished. Secondly, 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 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 wisdome, and for this cause he ordained the preaching of the 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.

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 things which trouble the conscience, as the preaching of the law, the censure of excommunication, the authoritie of the magistrate in compelling Recusants to the congregation. I answer, these things indeede trouble the consciences of men, but they are euill consciences: and the ende of this trouble is that they may be reformed, and made good. But the crime wherewith the false-apostles are charged, is, that they trouble the consciences of the godly, or the good consciences of men. Here then is set downe a note, whereby false, and erroneous doctrines, may be discerned: namely, that they serue onely to trouble, and disquiet 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 euer beare. Act. 15. The vowe of single life is as a snare, or as the noose in the halter to strangle the soule. 1. Cor. 7. 34. So is the doctrine which teacheth that men after their conuersion, must still remaine in suspence of their saluation: and that pardon of sinne, is necessarily annexed to confession in the eare, & to satisfaction for the temporall punishment of sinne in this life, or in purgatory.

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

The second crime where with the false-apostles are charged, is, that they ouerthrow the gospell of Christ: the reason of this charge must be considered. They did not teach a doctrine flat contrary to the Gospell of Christ: but they maintained it 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[illegible: 1 letter], and turne vpside downe the Gospell of Christ. Vpon this ground it appeares that the Popish religion is a flat subuersion 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 to make vs sauiours of our selues: he beeing the first, and principall sauiour, and we subordinate sauiours, vnto him. But if Christ haue a partner in the worke of iustification, and saluation, he i[illegible: 1 letter] no perfect Christ.

8. But though we, or an angell from heauen, preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed. 9 As we said before, so say I now againe: if any man preach vnto you 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, Peter, Iohn (by your leaue) teach an other gospel then that which Paul had preached. To this obiection he makes answer in this verse negatiuely, that whosoeuer teacheth another Gospell is accursed, whatsoeuer he be. In this answer three things are to be 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, any other thing beside that or diuers to that which Paul taught the Galatians, though it be not contrarie. Thus much the very [non-Latin text not transcribed]. words import: and the same wordes are againe vsed in the next verse. And Paul bids Timothie, auoid them that teach otherwise, that is, any diuers doctrine as necessarie to saluation, beside that which he taught. 1. Tim. 6. 3. And the reason of this sinne, is: because God hath giuen this commandement, We may not depart 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 wrote, or some other of the Apostles. Ioh. 20. 31. This beeing graunted (which is a certen trueth) two maine conclusions followe. One, that the Scriptures alone by themselues, without any other word, are aboundantly sufficient to saluation, whether we regard doctrines of faith, or manners. For he that deliuers any doctrine out of them, and beside them, as necessarie to be beleeued, is accursed.

The second conclusion, is, that vnwritten Traditions, if they be tendered to vs, as a part of Gods word, and as necessarie to saluation, they are abominations, because they are doctrines beside 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 themselues, make a double answer. One is, that they are accursed which preach otherwise then Paul preached, and not they which preach otherwise then he writ. But it is false which they say, for that which he preached, he writte. Augustine hauing relation to the text in hand saith, that he is accursed which preacheth any thing Praeter quam Contra Petilian. l. 3 c. 6. beside that which we haue receiued in the legall and Euangelicall scriptures. Againe, he saith, that he must Non aliud quid amp[illegible: 1 span]us? not teach Debono viduitatis. c. 1. any more, or any other thing, then that which is in the Apostle, whose words he must expound.

The second answer is, that to preach otherwise, is to preach contrary. Because (as they say) precepts and doctrines, may be 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 [[non-Latin text not transcribed]] beside, for contrarie. I answer thus: The proposition ([non-Latin text not transcribed]) translated beside or otherwise, signifieth thus much properly: and we are not to depart from the proper signification of the words, vnlesse we be forced by the text. And the place in the Romans in his proper and full sense, must be turned thus: Obserue the authors of effences, besides the doctrine 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 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 beside his commission, is as well in fault, as he that speakes the cō trarie: 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 Sacraments, Excommunication, Anathema. And this last is a censure or iudgement of the Church, whereby it pronounceth a man seuered from Christ, and adiuged to eternall perdition, Rom. 9. 5. 1. Cor. 16. 22. And he is here said to be accursed, that stands subiect to this censure. The second part is, who are to be 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 example in the newe Testament: Paul accursed Alexander the Copper-smith, 2. Tim. 4. 14. And the Church afterward accursed 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 iudgements. The first is Gods, which is giuen in heauen, whereby he doeth accurse obstinate and notorious offendours. The second iudgement, pertaines to the Church vpon earth, which pronounceth 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 condition of them, that are accursed; and experience, and obseruation findes out the persons, to whome these conditions are incident. The third iudgement is giuen in heauen, whereby God ratifies and approoues the iudgement of the Church, according to that, whatsoeuer ye binde on earth, shall be bound in heauen. The last iudgement, pertaines to euery priuate person, who holds 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.

Hence we we are taught, to be carefull in preseruing the puritie of the Gospell: because the corrupters thereof, are to be accursed as the damned spirits. Hence againe it appeareth, that the Church in accursing, doth but exercise a Ministerie, which is, to publish and testifie, who are accursed of God. Lastly, 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, & not to cursing.

The third point is, the fupposition of things impossible, on this manner. Put the case, that I Paul, or any other of the Apostles, should teach otherwise then I haue taught you: neither I nor they must be beleeued, but be accursed. Againe, put the case, that an angell from heauen should come and preach, otherwise then Paul preached to the Galatians, who must be beleeued? Paul, or the Angel? the answer is, not the Angell, but Paul: and the angel must be accursed. And the reason is, because Paul in preaching and writing, did represent the authoritie of God, and God puts his owne authoritie into the word which he vttered: and he was assisted by the extraordinarie, immediate, and infallible assistance of Gods spirit. From this supposition, sundrie things may be learned. The first, that the word preached and written by Paul, is as certen, as if it had bin written by God himselfe, immediately. It may be obiected, that 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 because he gaue counsell in a case of marriage, whereof the Lord had made no expresse lawe. The meaning then is this, I speake 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 Councels, cannot authorize the word of God, in the minde & conscience of any man. For the inferiour, and dependent authoritie, addes nothing to that which is the principall, and superior authoritie. Therefore, the opinion of the Papist is false, that we cannot knowe the scripture to be the word of God, but by the 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 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 revelations. And here we learne, what to iudge both of the doctrines, and of the reuelations; namely, that they are accursed: because 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 sundrie 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.

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

In these words Paul repeates againe that which he said before: and the repetition is not in vaine, but for three weightie causes; the first is, to signifie that he had spoken not rashly, but 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 remember that which he hath said, as the foundation of our religion, namely, that the doctrine of the Apostles is the onely infallible truth of God, against which we may not listen to Fathers, Councels, or to the very Angels of God. If this had bin remembred and obserued, the Gospel had continued in his puritie after the daies of the Apostles.

In this verse one thing is to be obserued. Before Paul saide, 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, secondly 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 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 punishment. 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 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 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 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, and of the repitition thereof. The first is this; Though heretofore I taught the Traditions of men; yet now I teach the word not of men, but of God: and therefore I accurse them that teach otherwise. The second is framed thus. If I should yet please men, I were not the seruant of God: but I am the seruant of 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 Ministers of the Gospel are taught to handle, their doctrine with modestie, and humilitie, without ostentation, with reuerence, and with a consideration of the maiestie of God whose the doctrine is which they vtter, that. God may be glorified. 1. Pet. 4. 11.

Secondly, the hearers in hearing are to know that they haue 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 consideration, 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[illegible: 1 span], nor applie, and fashion their doctrine to the affections, humours, and dispositions of men, but keepe a 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, 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 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, 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 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 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 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 heretofore, 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.

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

The meaning is this: that it may the better appeare that I haue iustly accursed them which teach any other Gospel, and iustly reprooued you for receiuing it: I giue you to vnderstand, that the Gospel which I preached was not after man, that is, not deuised by man, or preached of me by mans authoritie, but 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, 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 set downe in the premises.

Hence two maine points of doctrine that are of great consequent, may be gathered. The first is this: It is a thing most necessarie, that men should be assured and certified that the 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 Epistle. It may be demanded, how this assurance may be obtained. I answer thus. For the setling of our consciences, that Scripture is the word of God, there be two testimonies. One is the Euidence of Gods spirit, imprinted and expressed in the Scriptures: and this is an excellencie of the word of God aboue all words, and writings of men, and Angels: and containes 13. points. The first, is the puritie of the law of Moses, whereas the lawes of men, haue their imperfections. The second i[illegible: 1 letter] 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 none could possibly foretell but God. The 5. is, the confirmation of the doctrine of the Prophets and Apostles by miracles, that is, works done aboue, and contrarie to the strength of nature, which none can doe but God. The 6. is, the consent of all the scripture with themselues, whereas the writings of men, are often at iarre with themselues. The 7. is, the confession of enemies; as namely, of heretickes, who in oppugning of scriptures, alleadge scriptures, and thereby confesse the trueth thereof. The 8. is, an vnspeakable detestation, that Sathan and all wicked men beare to the doctrine of scripture. The 9. is, the protection and preseruation of it, from the beginning to this houre, by a 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. 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.

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-witnesses, of the sayings, and doings of Christ: and in that they were guided by the infallible assistance of the spirit, both in preaching, and writing: their Testimonie touching the things which they wrote: must needes be authenticall. If it be said, that counterfeit writings, may be published to the world, vnder the name of the Apostles. I answer, if they were in the daies of the Apostles, they, by their authoritie cut them off: and therefore Paul 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, consider the Church distinct; from the Apostles, and then the testimonie thereof, is farre inferiour to the Apostolicall testification, concerning the word of God. For the Church is to be ruled, by the testimonie of the Apostles, in the written word: and the sentence of the Church, is not alwaies, and altogether certen, nor ioyned with that euidence of the spirit, wherewith euery testimonie Apostolicall is accompanied.

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

This doctrine touching the certentie of the word, is of great vse. For when the minde and conscience, by meanes of the double testimonie before mentioned, plainely apprehends it, there is foundation laid of the feare of God, and of iustifying faith: & 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 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 certentie of religion; whereas the testimonie of the spirit, or the euidence thereof in scripture, with the testimonie of the Apostles, will doe the deede sufficiently, though the Church should be silent.

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

Thirdly, it is obiected, that they which are lawfully called, are ordained by them, whose auncetours haue bene successiuely ordained by the Apostles. I answer: Succession is threefold. The first is, of persons and doctrine joyntly together: and this was in the Primitiue Church. The second is, of persons alone, and this may be among infidels, and heretikes. The third is, of 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 receiued of men, by the counsell and perswasion of priuate persons, they shall not neede to send into Europe for consecrated Ministers, but they haue power to choose their owne Ministers from within themselues: because where God giues the word, he giues the power also.

Touching the Successours of the first preachers, their calling was altogether ordinarie, and they were ordained of their predecessours. It is obiected, that their callings are corrupt. I answer thus. All actions Ecclesiasticall, that tende to binding 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 for life and doctrine, by Election, and by ordination. This is for substance all that the Church can doe: and all this is allowed, and prescribed by the lawes of this Church, and land. And therefore our callings for their substance are diuine, whatsoeuer defects there be otherwise.

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

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

The meaning is this. Paul here saith, he receiued not the Gospel of man: because he receiued not the office to teach and preach the Gospel from any meere man. For here he speakes of himselfe as he was an Apostle: and then an Apostle properly is said to receiue the Gospel, when he receiues not onely to know and beleeue it, but also to preach it. And he addes further, that he was not taught it, that is, that he learned the Gospel not by the teaching of any man, as formerly he learned the law at the feete of Gamaliel. The last words [but by the reuelation of Iesus Christ] carrie this sense; but I learned and receiued it of 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 reuelation, Eph. 1. 17. Extraordinarie is, with the word preached, and 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 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 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 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 doctrine which I teach, I first receiued and learned it, not of man, but immediatly of Christ: therefore the Gospel which I preach 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 shepheard of the sheepe, Hebr. 13. 20. His office is in three things. The first is, to manifest and reueale the will of the father touching the redemption of mankind, Ioh. 1. 18. & 8. 26. This he hath done from the beginning of the world (the father neuer speaking and appearing immediately but in the baptisme and 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 teachers, Eph. 4. 11. And thus appoints Paul to be an Apostle. The third is, to teach the heart within, by illuminating the mind, and by working a faith of the doctrine which is taught. He openeth the vnderstandings of his Disciples that they may vnderstand the Scriptures, Luk. 24. 45. Thus here he inlightneth and teacheth Paul.

Furthermore, it must be obserued, that this office of teaching, is inseparably annexed to the person of Christ, and is by him accordingly exequuted euen after his ascension, as appeares in the conuersion of Paul. And therefore Isai saith, they shall be all taught of God, Isa. 54. 13. As for the Ministers of the 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 properly in the ministerie of the new Testament to the very ende of 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. 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.

The second is, that there be two waies whereby Christ teacheth those that are to be teachers. One is immediate reuelation; the other, is ordinarie instruction in schooles by the means and ministerie of man. The like saith Amos, I was neither Prophet, 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; the Apostles that which they heard of Christ: ordinarie ministers that which they haue learned of the Apostles. This is the right Tradition: and if it be obserued without addition or detraction, the Gospel shall remaine in his integritie. Here our 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 neuer taught. Hence sprang vnwritten traditions, and the corruption of religion. Againe, such are here to be blamed, that take vpon them to be teachers of the Gospel, and were neuer taught by reuelation, or by any ordinarie way. Thirdly, priuate persons are much more to be blamed, that broch and deliuer such doctrines, and opinions, as they themselues neuer learned by any ministery. For teachers themselues must first learne, 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 wanting. This kind of teaching is the foundation of the schoole of the Prophets, and it hath bin from the beginning. The Patriarkes till Moses were Prophets in their families, & they taught 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 Leuites, Num. 37. One citie among the rest is called Cireath sephar, Iosu. 15. 15. that is, the citie of bookes, or as we say, the Vniversitie. Samuel a yong man was sent to the Tabernacle in Shilo, to be taught, and trained vp of Eli the Priest. Samuel when he was iudge of Israel erected Colledges of Prophets, and ruled them himselfe. 1. Sam. 10. In the decaied estate of the ten tribes, Elias and Elizeus set vp schooles of the Prophets in Bethel, Carmel, &c. and the yong students were called the sonnes of the Prophets. 2. king. 2. 3. Christ himselfe beside the sermons made to the people, trained vp and taught himselfe, his 12. Apostles, and his 70. disciples. Paul commaunds Timothie to teach that which he had learned, to such as shal be fit to teach others, 2. Tim. 2. 2. Furthermore, this teaching is of great vse. For it serues to maintaine the true interpretation of scripture, the puritie of doctrine: and it is a meanes to continue the ministerie to the ende of the world. The meanest arte or trade that is, is not learned without great teaching: then much more teaching is required in diuinitie, which is the arte of all arts. The true interpretation of scripture, and the right cutting of the word, is a matter of great difficultie, and a matter (whatsoeuer men think) of the greatest learning in the world. Therefore it is necessarie, that teachers should first be taught, and learne aright the Gospel of Christ. Eleauen hundred yeares after Christ, men began to lay aside Moses, and the Prophets, and the writings of the new Testament, and to expound the writings of men, as the Sentences of Peter Lumbard. Hence ignorance, superstition, & idolatrie come headlong into the world. Seeing then the teaching of them that are to be teachers, is of such antiquitie, and vse, all men are to be exhorted, to put to their helping hands, that this thing may goe forward. Princes are to maintaine it, by their 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 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 meere man, because he is opposed to man: and that Paul receiued authoritie, and the keies of the kingdome of heauen, immediately of Christ, as well as Peter.

13. For ye haue heard of my conuersation, in time past, howe that I persecuted the Church of God extreamely, and wasted it. 14. And profitted in the Iewish religion, aboue many of my companions, of mine owne nation, and was much more zealous of the Traditions of my fathers.

In the former verse, the Apostle set downe, that he learned the Gospel, not of man, but of Iesus Christ, immediately. This in the next place, he goes about to prooue at large. His reason is framed thus. If I learned the Gospell of any man, I learned it either before, or after my conuersion: but I learned it neither before, nor after my conuersion of any man. The first part of his reason is here confirmed thus: before my calling and conuersion, I professed Iudaisme, and I liued accordingly, persecuting the Church, and suppressing the Gospel of Christ, and profiting in my religion aboue many others: therefore I was 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 considered. 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 disposition, before his conuersion, is as wicked as any other. And he saith, Rom. 9. 11. that the difference betweene man and man 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 occasion God to giue them supernatural grace. The second point is, that Paul here makes an open, and ingenious confession of his wicked life past. And hence I gather that this Apostle, and consequently the rest, writ the scriptures of the new Testament by the instinct of Gods spirit, and not by humane pollicie, which (no doubt) would 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 scripture, are not bookes of pollicie (as Atheists suppose) to keepe men in awe, but they are the very word of God. Againe, the end of this plaine confessiō is, that Paul might thereby cōfirme, and 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 profession was Iudaisme: and this hindred him from imbracing the gospell. It may here be demanded, what Iudaisme, or the Iewish religion is? Answer. In the daies of Christ, and the Apostles, there were three speciall sects among the Apostles, Esseis, Sadduceis, and Pharises. And the Pharises were the principall, and their doctrine was commonly imbraced of the Iewes. And therefore by Iudaisme (as I take it) Phariseisme is here meant. Nowe the principall doctrines of the Pharises were these. I. They held, that there was one God, and that this God was the father, without any distinction of persons: for when Christ mentioned the distinction of the father, and the sonne, they would not acknowledge it, Iohn 8. 19. II. They acknowledged in the Messias but one nature: for when it was asked thē, howe Christ beeing the sonne of Dauid, should neuerthelesse be his Lord; they could not answer. Math. 22. III. They held, that the kingdome of the Messias, was an earthly kingdome: and with this opinion, the Disciples of Christ were tain [illegible: 1 letter]ed. IV. They held, that the keeping of the morall lawe, stood in externall obedience, as appeares by the speeches of Christ, reforming their errours, Math. 5. 6. 7. chap. V. They maintained a naturall freedome of the will, in the obseruing of the law, Luk. 18. Lord I thanke thee (saith the Pharisie) I doe thus & thus. VI. They held a iustification by the workes of the lawe, without the obedience of the Messias. Rom. 9. 3. VII. Beside the written word and law of Moses, they had many vnwritten traditions, which they obserued precisely: and the obseruation of them was accounted the worship of God, Math. 15. 3. 9. Other points they held, but these are the principall. It may further be demaunded, how the Iewes could hold such hereticall, & damnable opinions, and yet be the people of God? Answer. They had for their parts forsaken God: but God had not forsaken them, because the Temple was yet standing, and the sacrifices with the outward worship, yet remained among them. In this regard, they were still a reputed people of God. Againe, they are called a people of God, not of the bigger, but of the better part: and the better part was a small remnant of them, that truely feared God, and 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 a religion. Answer. They neither loued, nor obeyed the doctrine of Moses, and the Prophets: and therefore God in iudgment left them to the blindenesse of their 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, our religion may ende in ignorance, superstition, and prophanenesse, as theirs hath done.

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

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

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

In the persequution of the church by Paul, two pointes are to be considered, the manner, and measure, or accomplishment. The manner is, that he persequuted the church extreamely or aboue measure. That which Paul did in his religiō, we must doe in ours. The good things, that we are to doe, we must doe them with all our might. Eccles. 9. 10. our dutie is to keepe our hartes in the feare of God, and we must doe it with 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 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 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 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 iudgements sometime are very sharpe, whether they be inflicted for triall or correction of sinnes past, or for the preuenting of sinnes to come. As in the bodie, sometime there is no hope of life, except armes, and legges be cut off: euen so is it in the church. Hence it appeares that there shall be a last iudgement, 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 imbrue his hands in his brothers bloud. Coueteousnes makes Iudas at length to betray his master, and hange himselfe. Blind zeale makes Paul not only to persequute, but also to wast the 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 heauenly father is perfect: that is, indeuour to come to perfection. Math. 5. 48. 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 Iob. 13. 15. v. 26. against him and made him to possesse the sinnes of his youth. It is a 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 gospell, many stand at a staie without profiting; many goe backward. The cause is this. Commonly men liue as it were without 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 indeuour to see, and feele in our selues the smalenes of our faith, repentance, feare of God &c. And the great masse of corruptions that is in vs. Thus with the beggar, we shall be alwaies peecing, and mending our garment. The second, that as trauellers, we must forget things past, and goe on to doe more 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 measure, and the thing in which he profited. The measure in that he profited aboue many others. Hence we learne that in matters of religion there should be an holy Emulation, and contention, 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 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 feruencie of spirit, arising of a mixture of loue, and anger, causing 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 zealous? Answer. For the outward obseruation of the law, and withall, for Pharisicall vnwritten Traditions: which therefore he cals 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 against the word, in that it tended to maintaine vnwritten Traditions, 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 consumed 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 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 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 condemnes 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 his grace.) 16. To reueale his sonne in me (or to me) that I should preach him among the Gentiles, immediately I communicated not with flesh and blood. 17. Neither came I to Hierusalem, to them which were Apostles before me, but I went into Arabia, and turned againe to Damascus.

Paul before prooued, that he learned not the Gospell of any 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.

In the words I consider foure things. First, the causes of Pauls conuersion. And here he sets down three degrees of causes, depending 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 from the wombe: which is an acte of Gods counsell, whereby he sets men apart to be members of Christ, and to be his seruants, in this, or that office. This separation is said to be from the wombe; not because it began then, for it was appointed by God before all times, euen from eternitie, as all his counsels are. But the H. Ghost hereby signifies, that all our goodnesse, and all our dexteritie, to this, or that office, is meerely from God: because we are sanctified, dedicated, and set apart in the Counsell of God, from all eternitie, and therefore from the wombe, or from our first conception, and beginning. The third cause is, vocation by grace; the accomplishment of both the former, in 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.

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 election to eternall life: then vocation by the word and spirit: then obedience to the calling of god, & after obedience, euerlasting life. This order Paul here sets down, and the consideratiō of it, is of great vse. Hence it appeares to be a doctrine erronious, which beginnes our saluation, in the preuision of mans 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 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 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 obedience, thou maist assure thy selfe, of thy seperation from the womb, to euerlasting life, because this order is (as it were) a golden chaine, in which, all the linkes are inseperably vnited. Lastly the consideration of this order, serues to mortifie the pride, & arrogancie of our hearts, in that it ascribes all to God: and nothing to man, in the cause of saluation. Read Ezech. 16. 63.

Againe by the consideration of these 3. causes, we gather 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 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. 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. 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 rulers & teachers: because they that are our rulers and teachers, were seperated from the wombe to be so, and that by God himselfe, without the will of man. Hence we may gather assurance of Gods protection, and assistance in our callings: for in that he hath appointed vs our callings, he will also defend vs in them. 2. Cor. 3. 46. Isay. 49. 2. Hence we may learne patience, and contentation in all the miseries, and troubles of our callings, for in what calling soeuer thou art, thou wast ordained to it by God from thy mothers wombe. Thinke on this. Hēce we learne thankfulnes to god, because our calings, giftes, and the exequution of our callings, is wholy of God: and this 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. 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 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 beleeues makes no hast. Isai. 28. 16. Habacuk must waite because 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 captiuitie, the time beeing expired. This serues to discouer the wickednes of them, that beeing in any kind of miserie, cannot staie the leasure of God till he deliuer them by good meanes, but they will haue present remedie, though it be from the deuill: and if helpe cannot be had when they desire, they presently make away themselues.

The second point is, the Forme of the calling, or conuersion 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 persequuting Paul, a desperate sinner. Hence euery man can gather, that God hath mercy for great, and notorious offenders, as for Paul, and such like: and the collection is good. For God is much in sparing Isai. 55. 7. And yet here it must be remembred, that all desperate offenders, shall not finde mercie; 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 great mercie, whose repentance also was notable. As the woman Iohn. 7. had many sinnes forgiuen her, so shee loued much. v. 47. By this we see the great, and common abuse of the mercy of God. Men 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 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 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 manifest vnto him the meaning of the tenth commandement, and, that secret lust without consent of will, was sinne. Rom. 7. 7. And thus the lawe killed him, that was aliue, in his owne opinion, when he was a Pharise.

The instruction whereby God taught the same to Paul, hath two parts. The first is, the call of God, whereby he inuites Paul 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 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 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 righteousnesse, Psal. 143. That this reall, and heauenly kind of teaching, may take place, God by his grace, puts a kind of softnesse into the heart, whereby it is made subiect, and obedient to the word. And it hath two parts. One is an acknowledgement by faith, that the sonne is our redeemer. The second is, regeneration, which is the putting off the old man, and the putting on of the newe: which to doe, by the vertue of Christ, is to learne Christ. Eph. 4. 20. 23. Thus then God reueales the sonne to Paul, by preparing him, and making him teachable, by propoū ding the doctrine of saluation to him, and by causing him inwardly 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 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 regenerate. The trueth is this: that the preuenting grace, in the first conuersion, is the grace of regeneration, and secondly, the inspiration 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 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 agent, 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 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 principall 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 Term 25 de verbi, Apest. saue thee without thee.

The third question is, whether God did offer any violence, to Pauls minde and will, in his conuersion. Ansvver. There is a double violence, or Coaction. One, which doth abolish all consent of will; and this he vsed not. The other, draws 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 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 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 cōuerted. But this opinion also, is deuoid of trueth. For there is no 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 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 vnto it, and workes the will and the deede, Phil. 2. 13.

The last question is, whether it was in the power of Pauls 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 consider 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 determines and limits the will of man: and mans will is an instrument to effect the will of god: It may be here demanded; howe the efficacie of grace, may stand with the libertie of mans will; if it 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 which is good, doth more freely will good, and hath more libertie, then he that can will either good or euill.

The vse. Ministers of the Gospell must learne Christ as Paul learned him. They may not content themselues with that teaching which they find in schooles, but they must proceede 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 reall & liuely learning of Christ. They that must conuert others, it is meete they should be effectually conuerted. Iohn must first eate the booke and then prophecy. Reuel. 10. 9. And they that would be first Ministers of the Gospell, must first themselues eate the booke of God And this booke is indeede eaten, when they are not only in their mindes inlightned, but their hartes are mortified and brought in subiection to the worde of 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 him. Such persons desire and loue good learning: nowe this is the best learning of all, to learne to knowe and to acknowledge Christ. The knowledge of Christ crucified is Pauls learning. The knowledge of the remission of our sinnes is the learning 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.

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 Iesus the sonne of Marie is the sonne of God made man, working our redemption: therefore Iesus the sonne of Marie is the sauiour of mankind. The maior is the summe of the old testament: the minor is the summe of the new: and the conclusion is the scope of both. The second cause is. The law is the ministerie of death: and the Gospell (which is the doctrine of saluation by the sonne) is the instrument of God to beginne and to confirme all graces of God in vs that are necssarie to our saluation. Therefore the doctrine principally to be preached is the Gospell, and not the lawe.

Secondly it may be demanded, what it is to preach Christ? Answer: it is a great worke, and it containes 4. ministeriall actions. The first, generally to teach the doctrine of the incarnation of Christ and of his three offices, his kingly office, his propheticall office, and his priesthood with the exequution therof. The second, to teach that faith is an instrument ordained of God to apprehend and to applie Christ with his benefits. The third is to certifie and to reuele to euery hearer, that it is the will of God to saue him by Christ in particular, so be it he will receiue Christ. For when the Gospell is preached, God thereby 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. 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 renouation of the whole man. They which learne Christ, must thus 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 calling 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 world.

The 4. and last point is the obedience of Paul to the calling of God, in that he went and preached the Gospell. Here a question may be demaunded: whether Paul performed his obedience, by vertue of the grace which he had formerly receiued 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 euery good worke. Phil. 2. 13. And it is a certaine truth: we 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 obeyed? Immediatly. How? without deliberation or consultation. 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 calling of God, that calles to amendment, and newnesse of life: namely in all hast, without deferring of time. Hebr. 3. 8. To 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 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. 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 communicate with men: that is, conferre, and consult with them, touching his doctrine, and calling. And this he amplifies by a comparison 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 vnmeete to consult with men, touching the matters of God.

Hence I gather, that Gods word, whether preached or written, doth not depend on the authoritie of any man, no not on the authoritie of the Apostles themselues; it is sufficient to authorize it selfe. Christ receiues not the testimonie of man, Iohn. 5. 34. And it is an errour, to thinke that the Church doth authorize the word, and religion, in the consciences of men. For the 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 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 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 deliberation is not to be vsed. By this I gather, that the Schoolemen haue done euill, which haue turned all diuinitie into Questions, and haue made of the articles of our faith, a questionarie diuinitie. Secondly, by this we are taught, that in the day of triall, we may not consult of the change of religion: but we must be resolute, and tread vnder foote the perswasions of flesh and 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 derectly 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 reasoning, or disputing the case with himselfe, too or fro: Rom 4. 20. But the common manner is, (though we knowe the will of God) to dispute the case, and to consult with our friends, and to practise according to carnall counsell. Eue listens to the counsell of Satan, and neglects Gods commandement. Saul beeing forbidden to offer Sacrifice in Gilgal, till Samuel came to doe it; consults with himselfe, whether he may doe it or no: and followes 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 rebellions of men, in the world.

In that man is tearmed here, flesh and blood, we are taught, 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.

The third point is, where Paul first preached? namely, in Arabia and Damascus. Arabia is a region of the world, where Mount Sina standes, and where the children of Israel wandered 40. yeares. The inhabitants thereof, were of two forts: some more ciuill, and some barbarous. Ciuill, as the Israelites, Amalechites, 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 consequently by killing. Isai. 13. 20. Ierem. 3. 2.

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

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

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

Paul hauing prooued before, that he learned not the Gospel of any man, no not of the Apostles at Hierusalem: goes about nowe to answer exceptions, that might be made against his reason. And first of all, it might 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 conuersion, and not before: that he went to visit Peter: that he abode there fifteene daies. For the first, where he saith, he preached 3. yeares in Arabia and Damascus, and then after went to Hierusalem, and abode there fifteene daies (for some speciall causes:) we see Paul is readie, and able to make a good account of the spending of his time, both for daies and yeares. And good reason: for time is pretious, and great care ought to be had of the expending of it. After Pauls example, we must so liue, that we may be able to 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 death: and withall seriously to bethinke our selues, of the causer of this our condition; namely, our sinnes, both originall, and actuall. When this twofold consideration takes place, we then beginne to number our daies. The numbring of our time, and the parts thereof, brings vs to the redeeming of it. To redeeme 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 chambering, and wantonnesse. For they neither number time, nor redeeme it: and therefore they are farre from any good account.

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

In that Paul goes about to visit Peter, the Papists gather the Primacie of Peter, ouer all the Apostles, but falsely. For this visitation argues reuerence: and reuerence is giuen, not onely to superious, but also to equalls. Againe, primacie is twofold: Primacie 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 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 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 maintained, 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 affection. And iniuries offered, may not dissolue this bond. Though 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 Apostles sawe I, saue Iames the Lords brother.

It might happily be obiected against the former verse, that Paul might be taught of some other Apostle beside Peter, and 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 was first preached there & went thence into the whole world: and Ierusalem was for a time guided by two of the cheefe Apostles, Iames, and Peter.

In that Iames is called our Lords brother three things may be demanded. One, which Iames this was? Answer. It was 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 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 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 insringe the perpetuall virginitie of the virgin Marie out of this place, as if she had more sonnes beside Christ. The third thing is, what benefit Iames had by beeing the Lords brother? Answer. He is here called the Lords brother only, for distinctions sake in respect of the other Iames the sonne of Zebedeus: and 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 write, I speake before God, I lie not.

Before, Paul hath auouched sundrie thinges of himselfe: 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 auochments: therefore in this verse Paul defends himselfe, and iustifies 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 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 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 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 it to be false, he lies indeed: because he speakes the truth, against his conscience. The third thing in a lie, is, a minde or intention to deceiue, or hurte. For in the ninth commandement that is a false testimonie that is against our neighbour. The 4. pointe is, that he which speakes that which is false, vpon a vanitie of minde without reasonable cause, is a lier. Thus bosters, & flatterers, are liers. And these are the things which concurre in the making of a lie.

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

Againe, difference must be put betwene a lie and the concealement of a thing for it is one thing to speake against our knowledge, and another to speake that which we knowe. And concealements, if there be a reasonable cause, and if it be not necessary for vs to reueale the thing concealed, are not vnlawfull. Thus Abram speakes the truth in parte, calling Sara his sister, and conceales it in part, not confessing her to be his wife. Gen. 12. 10. Thus Samuel by Gods appointment reueales that he came to Gilgall to offer sacrifice, and conceales 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 fayning: which some call simulation: not dissembling, but rather sembling (if I may so terme it.) And that is, when something is spoken not contrary, but beside, or diuers to that which we thinke. And this kind of fayning, if it be not to the preiudice of truth, against the glory of God, and the good of our neighbour, & haue some conuenient and reasonable cause, is not vnlawfull. It was not the will and counsell of God to destroy the Israelites for their idolatrie. And he doth not speake 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 waxe ho[illegible: 2 letters] and I may destroy them: Exod. 32. 10. And this he spake, that he might stirre vp Moses to feruencie in praier for the Israelites, and the Israelites to vnfained repentance. Iosua hauing besiged Ai meant not to flie, yet doth lie faine a flight, that he 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, 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 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 away lying, Eph. 4. 25. It is obiected, that the sporting, and officious lie, is not against charitie, to the hurt of any, but for the good of men. I answer, first, though it be not to the hurt of our neighbour, yet is it to the hurt and preiudice of trueth. Secondly, they are deceiued to whom these lies are told. Thirdly, he hurts himselfe that tels a lie, though it be for the good of men: for when he speakes the truth indeede, he is lesse beleeued. Lastly, though 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, betweene the tongue, and the minde; which is not, when any lie is vttered. Secondly, it is obiected, that the Egyptian Midwiues, 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: but the manner of putting these workes in exequution, by lying, is not approoued. If it be said, that faith, and the feare of God, cannot stand with a manifest sinne: I say againe, that faith, and the feare of God, are imperfect in this life, and therefore they are ioyned with many frailties; and actions of 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 conformitie 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 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

Thus much of the answer to the obiection: now followes the confirmation by oath [before God.] Here it may be demanded, how these words can be a forme of swearing? Ans. In an oath there be foure things. The first is, an Asseveration of the truth. The second is Cenfession, whereby the partie that is to 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 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 of swearing, I call God to witnesse to my soule, 2. Cor. 1. 23. expresseth the third part, namely inuocation. The words, Ruth. 2. 17. The Lord doe thus and thus 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 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 oblique, in the name of the creatures, Gods name concealed. And it is the flat commandement of God, Math. 5. 34. It is alleadged, that Paul 1. Cor. 15. 31. sweares by his reioycing in Christ. I answer; the words of Paul, by my reioycing, are not an oath, but an obtestation: for the meaning of his wordes is this, that his sorrowes and afflictions which he indured for Christ, would testifie (if they could speake) that he died daily. Thus Moses called heauen and earth to witnes, without swearing: for in an oath the thing by which he sweares, is made not onely witnes, but also iudge. Neuerthelesse, it is not vnlawfull to name the creatures 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 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 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 further be obserued, that in extremities he vseth an oath but seldome. This seemes to condemne their wickednes, that crie at 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 swearing vseth a word of attention, and saith, Behold, I speake it before God. This condemnes the rash, and customable swearing of men in their common talke: who also in that they commonly and rashly sweare, commonly forsweare themselues.

In that Paul confirmes his writings by oath, it appeares that they are of God. For if he had sworne falsly, God would haue taken reuenge vpon him, and his writings, before this: which 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 Abraham was commanded, Gen. 17. 1. and to doe whatsoeuer 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 some say, He which persequuted vs in times past, now preacheth the faith which before he destroied. 23 And they glorified God in me.

Here Paul answers an other obiection, which may be framed thus: Though Paul learned not the Gospel of the Apostles at Ierusalem, yet might he happily learne it of them in other Churches of Iudea. To this Paul answers three things. The first is, that he went from Ierusalem into Syria, and Cilicia. 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 into Syria, and Cilicia, the regions of the Gentiles, there be two causes. One, because Paul was ordained specially to be the Apostle of the Gentiles, Act. 9. 15. Rom. 15. 16. The second, because Cilicia was his owne countrey: for he was borne in Tarsus 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 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, considering Paul was at Ierusalem, and trauailed through Iurie, into Syria, and Cilicia: but it is the truth: and the reason of it is plaine. The office of an Apostle, is not to build vpon the foū dation of an other, or to succeede any man in his labours, but to plant and found the Church of the new Testament, where Christ had not bin preached or named, Rom. 15. 20. In this the Apostles differ from all the Ministers of the new Testament whatsoeuer. And this is the cause why Paul was not knowne to the Churches of Iudea. And here we see, that Succession (which the Papists magnifie) is not alwaies a note of the true Church, and the true Ministerie. For the ministerie of the Apostles, and the Apostolicall Churches wanted it. And this is for the greater commendation of them.

Againe, it is said, that Paul was not knowne to the Churches of Iudea, which were in Christ. Where let it be obserued, that 4. yeares after the ascension of Christ, the Apostles had gathered, and planted sundrie Christian Churches in Iudea. This greatly commends the efficacie, and power of the Gospel. For hardnes of heart had ouerspread the nation of the Iewes, and they had reiected and crucified the Lord of life. And thus, that is verified which Christ saith, that his Disciples beleeuing in him, should doe greater things, then he had done, Ioh. 14. 12. for he by preaching did not conuert multitudes of the Iewes, and 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; namely 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 Churches of the Iewes, onely by heare-say, he expresses the report that went of him. Hence I gather, it is not vnlawfull to tell and heare reports, or newes, so be it, they be not to the preiudice of the trueth, of the glory of God, and the good name of men. Nay it is commendable to report, and heare newes, that concernes the increase of Gods kingdome, and the conuersion of wicked men.

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

Furthermore, the thing which Paul aimed at, in persequuting the Church, is to be considered, and that was, that he might destroy the faith. By faith, we are to vnderstand the doctrine of the Gospel, and with all, the vertue, or gift of faith, whereby it is 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, whether faith may be lost, specially in the children of God, in the time of temptation, and persecution? I answer thus. There be three degrees of faith. The first consists in two things, knowledge of the Gospel, and Assent to the 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, assent, a taste, or ioy in the goodnesse of God, a zeale to the word of God, and apparent fruits of holinesse. This faith also (beeing better then the former) may be lost in the daies of persecution: and beleeuers by this faith, may fall quite away. Luk 8. 13. The third faith, (called the faith of the Elect) containes three parts, knowledge of the Gospel, assent to the trueth of it, and apprehension, 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 appertaining 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 nothing by nature vnchangeable, but God. Neuerthelesse, where 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 godly, 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 child of God may fa[illegible: 1 letter]l into persecution, and denie Christ: by this fall, he is guiltie of a grieuous offence: beeing guiltie, he hath not pardon of his offence: and beeing without pardon, he is without faith. Touching guiltinesse, I answer thus. The child of God, when he falls, is indeed guiltie: but howe? Guiltie in respect 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 condemnation, because God on his part, doeth not breake off the purpose of adoption, and adiudge him to wrath.

Secondly, touching the pardon of his offence, I answer thus. In pardon there be foure degrees: the degree of pardon before all worlds: the promise of pardon in the beginning of the worde, The seed of the woman, &c. The procurement of pardon vpon the crosse: and the donation, or the giuing of the pardon. This donation is an action of God, whereby he giues and communicates 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 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 promise in the word, and by procurement vpon the crosse: yet pardon, is no pardon to vs, till it be giuen vnto vs by God. Furthermore, this giuing is not altogether at one instant, but it beginnes in the conuersion of a sinner, and is often iterated in the vse of the word, and sacraments, to the death. Paul wils the Corinthians reconciled to God, still to be reconciled, 2. Cor. 5. 21. And we are taught, euery day to pray to God, to giue vs the pardon of our sinnes. This giuing is twofold; conditionall, and 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 future sinnes: yet not simply, whether a man repent, or no, but vpon condition of future repentance. The absolute donation is, when a man repents, or renewes his repentance: for then the pardon of sinne, is simply, and fully without condition, applied and reuealed to the conscience. When Dauid confessed his sin, Nathan, in the name of the Lord saith, Thy sinne is forgiuen thee, 2. Sam. 12.

Now then, to come to the point, the child of God hath pardon of his fall, in respect of the decree to pardon, in respect of the generall promise of pardon, in respect of the procurement of pardon, in respect of the conditionall donation of pardon, which is made in baptisme: and he may be said to 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 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.

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[illegible: 1 letter]ued, as the foolish virgins. Secondly, we must keepe and locke vp our 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, 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 consideration of the diuine vertues that shew themselues in euery worke of God, as his wisdome, power, iustice, mercie, prouidence, presence, &c. The second is, praise and thanks giuing to God for the same. And this practise must be inlarged to all his workes without exception, to his iudgements, as well as to his workes of mercie. Therefore we are commaunded in persequution to sanctifie God in our hearts, 1. Pet. 3. 17. And Moses, because he failed in the doing of this duty, was barred the land of Canaan. Num. 20. 12. In England god hath wrought his wonderous workes among vs. He hath giuen vs peace and 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 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 proper to God: and the Saints desire it not. Reuel. 22. 9.

The firſt Chapter.

Verſe. 1. Paule an Apoſtle, not of man, neither by man, but by Ieſus Chriſt, and God the father vvhich hath raiſed him from the dead. NOwe that we haue declared the argument and ſumme of this Epiſtle to the Galathians, The occaſiō of vvryting this Epiſtle to the Galathians. we thinke it good before we come to the matter it ſelfe, to ſhewe what was the occaſion that S. Paule wrote this Epiſtle. He had planted among the Galathians the pure doctrine of the goſpell, and the righteouſneſſe of faith: but by and by after his departure, there crept in certaine falſe teachers which ouerthrew all that he had planted and rightly taught among them.The Deuil hateth the goſpel, & ſtirreth vp vvicked mē againſt it. For the Deuill can no otherwiſe doe, but furiouſly impugne this doctrine with all force and ſubteltie, & neuer reſteth whileſt he ſeeth one ſparke therof remaining. We alſo for this onely cauſe that we preach the goſpel, do ſuffer of the world, the deuill & his miniſters, bothe on the left hand and on the right, all the miſcheefe that they can worke againſt vs. For the goſpell is ſuch a doctrine as teacheth a farre higher matter then is the wiſedome, righteouſnes, and religion of the world: that is to ſay, free remiſſion of ſinnes through Chriſt. &c.The doctrine of the goſpell. It leaueth theſe things in their degree, to be as they are, and commendeth them as the good creatures of God. But ye world preferreth theſe creatures before the creator: and moreouer by them would put away ſinne, be deliuered from death, & deſerue euerlaſting life. This doth the goſpel condemne. Contrariwiſe, the world can not ſuffer thoſe things to be condemned,The accuſatiōs vvhervvith the vvorlde chargeth the goſpell. which it moſt eſteemeth and beſt liketh of, and therfore it chargeth the goſpel that it is a ſeditious doctrine and full of errors, and that it ouerthroweth common wealthes, countreis, dominions, kingdomes, and Empires, and therfore offendeth both againſt God & the Emperour, aboliſh[illegible: 2 letters]h lawes, corrupteth good manners, and ſetteth all men at libertie to doe what they liſt. Wherfore the world in his moſte feruent zeale and high ſeruice of God, (as to him it ſeemeth) perſecuteth this doctrine, and abhoreth the teachers and profeſſors therof, as ye greateſt plague that can be in the whole earth. Moreouer, by the preaching of this doctrine,The effectes of the goſpell. the deuill is ouerthrowne, his kingdome is deſtroyed, the lawe, ſinne, and death (wherwith, as moſt mightie and inuincible tyraunts, he hath brought all mā kinde in ſubiection vnder his tyrannie) are wreſted out of his handes: Brefely,Coloſs 1. ver. 1[illegible: 1 letter]. his priſoners are tranſlated out of the kingdome of darknes, into the kingdome of light & libertie. Should the deuill ſuffer all this? Should not the father of lies employ all his force and ſubtile policies, to darkē, to corrupt, and vtterly to roote out this doctrine of ſaluation and euerlaſting life? In deede S. Paule cōplaineth in this and all other his Epiſtles, that euen in his time the deuill ſhewed him ſelfe a cūning workeman in this buſineſſe. We thought good to ſhewe heere by the way, that the goſpell is ſuch a doctrine as condemneth all manner of righteouſnes, and preacheth the onely righteouſnes of Chriſt, and to them that embrace the ſame, it bringeth peace of conſcience and all good thinges: and yet notwithſtanding, the world hateth and perſecuteth it moſt bitterly. I ſaid that the occaſion why S. Paule wrote this Epiſtle, was for that by and by after his departure, falſe teachers had deſtroyed thoſe thinges among the Galathians, which he with long and greate trauel had builded.The authority of the falſe Apoſtels. And theſe falſe Apoſtles being of the circumciſion & ſecte of the Phariſeis, were men of great eſtimation and authoritie, which bragged among the people that they were of that holy & choſen ſtock of the Iewes,Io. 8. Rom. 4, 4.5.6. that they were Iſraelites, of the ſeede of Abraham, that they had the promiſes and the fathers: and finally, that they were the miniſters of Chriſt and the Apoſtles ſchollers, wt whom they had bene conuerſant & had ſeene their miracles, and perhaps had alſo wrought ſome ſignes or miracles them ſelues:Math. 7, ver. 22 For Chriſt witneſſeth that the wicked alſo doe worke miracles. Moreouer theſe falſe Apoſtles by all the crafty meanes they could deuiſe, defaced the authority of S. Paule, ſaying: Why doe ye ſo highly eſteeme of Paule? why haue ye him in ſo great reuerence? Forſoth he was but the laſt of all that were conuerted vnto Chriſt. But we are ye diſciples of the Apoſtles, & were familiarly conuerſant wt them. We haue ſeene Chriſt working miracles & heard him preache. Paule came after vs, and is inferior vnto vs: and it is not poſſible that God ſhould ſuffer vs to erre which are of his holy people, the miniſters of Chriſt, and haue receaued the holy Ghoſt. Again, we are many and Paule is but one and alone, who neither was conuerſant with the Apoſtles nor hath ſeene Chriſt: yea he perſecuted the church of Chriſt a great while. Would God, thinke ye, for Paules ſake onely, ſuffer ſo many churches to be deceaued? When men hauing ſuch authoritie come into any countrey or citie, by and by the people haue them in greate admiration, and vnder this coulour of godlines & religion, they doe not onely deceaue the ſimple, but alſo the learned, yea and thoſe alſo which ſeeme to be ſomewhat confirmed in the faith: eſpecially when they bragge (as theſe did) that they are the ofſpring of the Patriarks, the miniſters of Chriſt, the Apoſtles ſcollers &c. Euen ſo the Pope at this day, when he hath no authoritie of the ſcripture to defend him ſelfe withal,The argument of the papiſtes againſt vs. vſeth this one argument contenually againſt vs: The church, the church. Thinkeſt thou that God is ſo offended, that for a few heretikes of Luthers ſecte, he will caſt of his whole church? Thinkeſt thou that he would leaue his church in error ſo many hūdreth yeres? And this concluſion he chiefly ſtandeth vpon: that the church can not be ouerthrowne. Now like as many are moued with this argument at this day: ſo in Paules time theſe falſe Apoſtles through greate bragging and ſetting forth of their owne praiſes, blinded the eies of the Galathians: ſo that Paule loſt his authoritie among them, & his doctrine was brought into ſuſpition. Againſt this vaine bragging and boaſting of the falſe Apoſtles, Paule with greate conſtancie & boldnes ſetteth his apoſtolical authority, highly cōmending his vocation & defending his miniſtery. And (although elſwhere he neuer doth the like) he will not geue place to any,VVith hovve greate conſtā cie S. Paule defendeth his vocation and authoritie againſt the falſe Apoſtles. no not to the apoſtles them ſelues, much leſſe to any of their ſchollers. And to abate their phariſaical pride and ſhameles boldnes, he maketh mention of the hiſtory done in Antiochia, where he wtſtode Peter himſelfe. Beſides this, not regarding the offence that might riſe therof, he ſaith plainly in the text, that he was bold to accuſe & reproue euē Peter him ſelf the chiefe of the Apoſtles, who had ſeene Chriſt, and had bene moſt familiarly conuerſant with him. I am an Apoſtle (ſaith he) and ſuch a one as paſſe not what others are: yea, I was not afraid to chide the very piller of all the reſt of the Apoſtles. And to conclude, in ye firſt two chapters he doth in a manner,The ſumme of the tvvo firſt chapters. nothing els but ſette out his vocation, his office and his goſpell, affirming that it was not of men and that he had not receaued it by man, but by the reuelation of Ieſus Chriſt: Alſo, that if he,Galat. 5. yea or an Angell from heauen ſhould bring any other goſpel then that which he had preached, he ſhould be holden accurſed. The certaintie of calling. But what meaneth Paule by this his boaſting? I aunſwere: This common place ſerueth to this end,The miniſter of God muſt be ſure of his calling. that euery miniſter of Gods word ſhould be ſure of his calling, that before God and man he may with a bold conſcience glory herein that he preacheth the goſpell as one that is called and ſent: Euen as the Embaſſadour of a King glorieth and vaunteth in this, that he commeth not as a priuate perſon, but as the Kings Embaſſadour, and becauſe of this dignitie that he is the Kings Embaſſadour, he is honored and ſet in the higheſt place. Which honour ſhould not be geuen vnto him, if he came as a priuate perſon. Wherefore let the preacher of the goſpell be certaine that his calling is from God. And it is expedient that according to ye example of Paule he ſhould magnifie this his calling, to the end that he may winne credite and authoritie among the people, like as the Kings Embaſſadour magnifieth his office and calling. And thus to glory, is not a vain but a neceſſary kinde of glorying, becauſe he glorieth not in him ſelfe but in the King which hath ſent him: whoſe authoritie he deſireth to be honoured and magnified. Likewiſe when Paule ſo highly commendeth his calling, he ſeeketh not his owne praiſe,The glorying of S. Paule neceſſary and holy. but with a neceſſary and holy pride he magnifieth his miniſtery: As to the Rom. 11. he ſayth: For as much as I am the Apoſtle of the Gentiles, I will magnifie mine office: that is to ſay, I will that men receaue me,Rom. 11.13. not as Paule of Tharſus, but as Paule the Apoſtle or Embaſſadour of Ieſus Chriſt. And this he doth of neceſſitie, to maintaine his authoritie, that the people in hearing this, might be more attent and willing to geue eare vnto him. For they heare not onely Paule, The Preachers are to be receaued as meſſengers from God, by vvhoſe miniſterie God himſelfe ſpeaketh. but in Paule, Chriſt himſelfe, and God the father ſending him out in his meſſage: whoſe authoritie and maieſtie, like as men ought religiouſly to honour, ſo ought they with greate reuerence to receaue and to heare his meſſengers bringing his word and meſſage. This is a notable place therefore: wherein Paule ſo glorieth and boaſteth as touching his vocation, yt he deſpiſeth all others. If any mā after the manner of the world ſhould deſpiſe all others in reſpect of him ſelfe, & attribute al vnto him ſelf alone, he ſhould not only ſhew him ſelf a very foole, but alſo greuouſly offend. But this maner of boaſting is neceſſary, and pertaineth not to the glory of Paule, but to the glory of God: whereby is offered vnto him the ſacrifice of praiſe and thankesgeuing. For by this boaſting, the name, the grace & the mercy of God is made knowne vnto the world. Thus then he beginneth this Epiſtle.

Verſe. 1. Paule an Apoſtle not of men. &c. Here in the very beginning he toucheth thoſe falſe teachers, which boaſted them ſelues to be the diſciples of the Apoſtles, and to be ſent of them: but deſpiſed Paule as one that was neither the Apoſtles ſcholler, nor ſent of any to preach the goſpell, but came in ſome other way, and of his owne head thruſt him ſelfe into that office. Againſt thoſe Paule defendeth his calling, ſaying: My calling ſeemeth baſe to your preachers. But whoſoeuer they be which haue come vnto you, are ſent either of men or by man: that is to ſay, they haue entred either of them ſelues being not called, or els called by others. But my calling is neither of men nor by man, but it is aboue all maner of calling that can be done by the Apoſtles, for it is by Ieſus Chriſt and by God the father &c. Where he ſaith of men, I meane ſuch as cal & thruſt in themſelues when neither God nor man calleth nor ſendeth them, but they runne & ſpeake of them ſelues. As at this day certaine fantaſtical ſpirits, which either creepe in corners and ſeeke places where they may powre out their poyſon, and come not into publike congregations: or els they go thither, wher the goſpel is plāted already. Theſe I cal ſuch as are ſent of men. But where he ſaith, by man, vnderſtand ſuch as haue a diuine calling, but yet by man as by meanes. God calleth then two maner of wayes: by meanes and without meanes. He calleth vs to the miniſtery of his worde at this day, not immediatly by him ſelfe but by other meanes, that is to ſay, by man. But the Apoſtles were called immediatly of Chriſt him ſelfe, as the Prophets in the old time were called of God himſelfe. Therefore when Paule ſaith: Not of men, neither by man, he beateth downe the falſe Apoſtles. As though he would ſay: Albeit thoſe vipers bragge neuer ſo much, what can they bragge more then that they are either come from men, that is to ſay, of them ſelues with out any calling, or, by man, that is to ſay: ſent of others. I paſſe not vpon any of theſe things, neither ought you to regard them. As for me, I am called and ſent, neither of men, nor by man, but without meanes, that is to witte, by Ieſus Chriſt him ſelfe, and my calling is like in all points to the calling of the Apoſtles,The calling of the Apoſtles. and I am in deede an Apoſtle. Paule therefore handleth this place of the calling of the Apoſtles effectually. And elſwher he ſeperateth the degree of Apoſtleſhip from others, as in the firſt to the Corinth cap. 12. 1 Cor. 10.28. Epheſ. 4.11. and in the fourth to ye Epheſians, where he ſaith: And God hath ordained ſome in the Churche, as firſt Apoſtles, ſecondly Prophets, thirdly teachers, VVho be Apoſtles. &c. ſetting Apoſtles in the firſt place: ſo that they be properly called Apoſtles which are ſent immediatly of God him ſelfe without any other ordinary meanes. So Mathias was called onely of God. For when the other Apoſtles had appoynted two, Actes. 1.24.25. The calling of Mathias. they durſt not chooſe the one nor the other, but they caſt lots, & prayed that God would ſhew which of them he would haue. For ſeing he ſhould be an Apoſtle, it behoued that he ſhould be called of God.Actes. 9.15. So was Paule called to be the Apoſtle of the Gentiles.The Apoſtles ſainctes. Hereof the Apoſtles alſo are called Sainctes. For they are ſure of their calling and doctrine, and haue continued faithfull in their office,Math. 27 5. and none of them became a caſt away ſaue Iudas, becauſe theyr calling is holy. This is the firſt aſſault yt Paule maketh againſt the falſe Apoſtles, which ranne when no man ſent them. Calling therfore is not to be deſpiſed. For it is not enough for a man to haue the word & pure doctrine, but alſo he muſt be aſſured of his calling, and he that entreth without this certaintie,They vvhich be not called, do kil and deſtroy. entreth to no other ende but to kill and to deſtroy. For God neuer proſpereth the labour of thoſe that are not called. And although they teach ſome good and profitable matters withall, yet they edifie not.The certaintie of calling. So our fantaſticall ſpirites at this day haue the wordes of Faith in their mouthes, but yet they yeelde no frute, but their cheefe ende and purpoſe is to draw men to their falſe and peruerſe opinions. They that haue a certaine and holy calling, muſt ſuſtaine many and great conflictes: as they muſt do whoſe doctrine is pure and ſound, that they may conſtantly abide in their lawfull calling, againſt the infinite and continuall aſſaultes of the Deuill and rage of the world. Heere, what ſhould he doe whoſe calling is vncertaine and doctrine corrupte? This is then our comforte which are in the Miniſterie of the worde, that we haue an office which is heauenly and holy, to the which we being lawfully called, doe triumph againſt all the gates of hel. On the other ſide it is an horrible thing when the conſcience ſaith: This thou haſt done without any lawfull calling.VVhat daunger they be in vvhich haue no lavvfull calling. Herein ſuch terrour ſhaketh a mans minde which is not called, that he would wiſh he had neuer heard the word which he teacheth. For by his diſobedience he maketh all his workes euill, were they neuer ſo good, in ſo much that euen his greateſt workes and labours become his greateſte ſinnes. We ſee then how good and neceſſary this boaſting and glorying of our miniſterie is. In times paſt when I was a yong deuine and teacher, me thought Paule did vnwiſely in glorying ſo oft of his calling in all his Epiſtles: but I did not vnderſtand his purpoſe. For I knew not that the miniſterie of Gods word was ſo waightie a matter. I knew nothing of the doctrine of faith, and a true conſcience in deede,VVhy Paule exalteth his calling ſo in euery place. for that there was then no certaintie taught either in the Schooles or Churches, but al was ful of Sophiſtical ſubtilties of the Schoolemē. And therfore no man was able to vnderſtand the dignitie and power of this holy and ſpirituall boaſting of the true & lawfull calling, which ſerueth firſt to the glory of God, and ſecondly to the aduauncing of our office, and moreouer to the ſaluation of our ſelues, and of the people. For by this our boaſting we ſeeke not eſtimation in the worlde,The profite of extolling our calling. or praiſe among men, or mony, or pleaſures, or fauour of the world: But for as much as we be in a diuine calling and in the worke of God, and the people haue great neede to be aſſured of our calling, that they may know our word to be the word of God, therfore we proudly vaunt and boaſt of it. It is not then a vaine,A holy pride. but a moſt holy pride againſt the deuil and the world, and true humilitie before God.

Verſe. 1. And by God the Father, vvhich hath raiſed him from the dead. Paule is ſo enflamed heere with zeale, that he can not tary till he come to the matter it ſelfe, but forthwith in the very title he burſteth out and vttereth what he hath in his heart.The ſumme of the Epiſtle to the Galathiās. His intent in this Epiſtle is to treate of the righteouſnes that cometh by faith, and to defend the ſame: Againe, to ouerthrowe the lawe, and the righteouſnes that cometh by workes. Of ſuch cogitations he is full, and out of this wonderfull and exceeding great abundance of the excellent wiſedome and knowledge of Chriſt in his heart, his mouth ſpeaketh. This flame,Math. 12.34. this great burning fire of his heart cā not be hid, nor ſuffer him to hold his tongue: and therfore he thought it not enough to ſay that he was an Apoſtle ſent by Ieſus Chriſt, but alſo addeth: by God the Father vvhich raiſed him vp from the dead. But the adding of theſe words: And by God the father &c, ſemeth not neceſſary. But becauſe (as I ſayd) Paule ſpeaketh out of the abundance of his heart: his minde burneth with deſire to ſet forth euen in the very entrie of his Epiſtle, the vnſearchable riches of Chriſt, and to preach the righteouſnes of God, which is called the reſurrection of the dead. Chriſt who liueth and is riſen againe, ſpeaketh out of him, and moueth him thus to ſpeake: therfore not without cauſe he addeth, that he is alſo an Apoſtle By God the father, vvhich hath raiſed vp Ieſus Chriſt from the dead. As if he would ſay: I haue to deale with Satan and with thoſe vipers, the inſtrumēts of Satan, which go about to ſpoile me of the righteouſnes of Chriſt, who was raiſed vp by God the to ſpoile me of the righteouſnes of Chriſt, who was raiſed vp by God ye father frō the dead: by which alone we are made righteous, by which alſo we ſhalbe raiſed vp in the laſt day from death to euerlaſting life. But they that in ſuch ſort goe about to ouerthrow Chriſtes righteouſnes, do reſiſt the father and the ſonne, and the worke of them bothe. VVhat Paule goeth about in this Epiſtle.Thus Paule euen at the firſt entrance, burſteth out into the whole matter wherof he treateth in this Epiſtle. For (as I ſayd) he treateth of the reſurrection of Chriſt, who roſe againe to make vs righteous, and in ſo doing he hath ouercome the lawe,Rom. 4.24.25. ſinne, death, and all euels. Chriſtes victorie then is the ouercōming of the law,The victorie of Chriſt is ours. of ſinne, our fleſh, the world, the deuil, death, hel & all euils: and this his victorie hath he geuen vnto vs. Although then that theſe tyraunts and enemies of ours do accuſe vs and make vs afraid: yet can they not driue vs to deſpaire, nor condemne vs. For Chriſt whom God the father hath raiſed vp frō the dead,1. Cor. 15.57. is our righteouſnes and victory. Therfore thanks be to God, who hath geuen vs victorie by our Lord Ieſus Chriſt. Amen. But marke how fitly and to the purpoſe Paule here ſpeaketh. He ſayth not by God that hath made heauen and earth, which is Lord of the Angels: which commaunded Abraham to goe out of his owne coū trey: which ſent Moiſes to Pharao the king: which brought Iſrael out of Egypt, (as the falſe Apoſtles did, who boaſted of the God of their fathers, the creator, maintainer, and preſeruer of all things, working wonders among his people): but Paule had an other thing in his hart, namely the righteouſnes of Chriſt, & therfore he ſpeaketh words that make much for this his matter, ſaying: I am an Apoſtle, neither of men nor by men, but by Ieſus Chriſt and God the father, vvho hath raiſed him vp from the dead. Ye ſee then with what feruencie of ſpirit Paule is led in this matter which he goeth about to eſtabliſh and maintaine againſt the whole kingdom of hell, the power and wiſdom of the world, and againſt the Deuill and his apoſtles.

Verſe. 2. And all the Brethern vvith me. This maketh much for the ſtopping of the mouthes of theſe falſe Apoſtles. For al his arguments tend to the aduauncing & magnifying of his miniſterie, & contrariwiſe to the diſcrediting of theirs. As if he ſhould thus ſay: Although it be enough, yt I through a diuine calling am ſent as an Apoſtle by Ieſus Chriſt & God the father, which hath raiſed him vp from the dead, yet leſt I ſhould be alone, I adde ouer & beſides (which is more then needeth) all the brethern which are not Apoſtles, but fellow ſouldiers: they wryte this Epiſtle as well as I, and beare witnes with me that my doctrine is true & godly. Wherfore we be ſure that Chriſt is preſent with vs, & that he teacheth and ſpeaketh in the middeſt of vs and in our church. As for the falſe Apoſtles, if they be any thing, they be but ſent either of mē or by men: but I am ſent of God the Father, and of Ieſus Chriſt, who is our life and reſurrection.Iohn. 11.25. My other brethern are ſent from God, howbeit by mā, that is to wit, by me. Therfore leſt they might ſay,VVhy he ſaith and all the brethern. that I onely ſet my ſelfe proudly againſt them, I haue my brethern with me all of one minde, as faithfull witneſſes: which thinke, wryte, & teach the ſelfe ſame thing that I doe. Thus much concerning the title of the wryter. Now to the parties to whom he wryteth.

Verſe. 1. Vnto the Churches of Galatia. Paule had preached the goſpell thorow out all Galatia: and albeit he had not wholy conuerted it vnto Chriſt, yet he had many Churches in it, into the which the falſe Apoſtles, Satans miniſters had crept. So likewiſe at this day the fantaſticall Anabaptiſts come not to thoſe places where the aduerſaries of the goſpel beare rule: but where Chriſtians and good men are which loue the goſpel.Theſe fantaſticall ſpirites flie the croſſe, and therfore betake them ſelues to ſuch places vvhere they may liue at eaſe. With ſuch they wind in themſelues euen in the dominions of tyrans and perſecuters of the goſpell; where they creeping into houſes vnder craftie pretence, poure out their poyſon to the ſubuerſion of many. But why goe they not rather into the cities, countreis and dominiōs of the papiſts, and there profeſſe & mainteine their doctrine in the preſence of wicked Princes, Biſhops and Doctors in the vniuerſities, as we by Gods helpe & aſſiſtance haue done? Theſe tender Martyrs will aduenture no perill, but they reſort thither where ye goſpel hath an harborow already, where they may liue wtout daunger in great peace & quietnes. So the falſe Apoſtles would not endaūger thēſelues to come to Ieruſalem to Caiphas, or to Rome to the Emperour, or to other places where no mā had preached afore, as Paule & the other Apoſtles did: but they came into Galatia, which was wonne vnto Chriſt already by the labour & trauel of Paule, & into Aſia, Corinth, & ſuch other places, where good mē were & profeſſed ye name of Chriſt, perſecuting no mā, but ſuffring al things quietly. Ther might ye enemies of chriſtes croſſe liue in great ſecurity, & wtout any perſecutiō. And here we may learne that it is the lot of all godly teachers,The condition of all godly preachers. that beſides the perſecution which they ſuffer of the wicked & vnthankfull world, and the great trauell which they ſuſtaine in planting of churches, they are compelled to ſuffer that thing which they of long time before had purely taught, to be quickly ouerthrowne of fantaſticall ſpirites, who afterwards reigne and rule ouer them. This greueth godly miniſters more then any perſecution of Tyrants. Therefore let him not be a miniſter of the goſpell that is not contēt to be thus deſpiſed, or is loth to beare this reproch: or if he be, let him giue ouer his charge to an other.The cōfort of faithfull teachers laboring vnder the croſſe. We alſo at this day finde the ſame thing true by experience. We be extreamly deſpiſed and vexed outwardly by Tyraunts, inwardly by thoſe whom we haue reſtored to liberty by the goſpell,1. Cor. 2, 9. and alſo by falſe brethern. But this is our comforte and glory, that being called of God, we haue a promiſe of euerlaſting life, & looke for that reward, which eie hath not ſeene, nor eare hath heard, nor hath entred into the harte of man.The conſtant faith of Luther For when the greate ſhepard Chriſt ſhal appeare,1 Pet. 5, 4. we ſhall receaue an incorruptible crowne of glory: who here alſo in this world will not ſuffer vs to periſh for hunger. Ierome moueth here a greate queſtion, why Paule calleth thoſe churches, which were no churches. Is it (ſaith he) becauſe Paule writeth to the Galathians that were peruerted and turned backe from Chriſt and from grace, vnto Moiſes and the law? Herevnto I anſwer, that Paule calleth them the Churches of Galatia, by putting a part for the whole, which is a common thing in the ſcriptures. For writing in like maner to the Corinthians, he reioyſeth on their behalfe, that the grace of God was geuen them in Chriſt, namely, that they were made rich thorow him in all vtterance and knowledge: and yet many of thē were miſled by falſe Apoſtles, and beleeued not the reſurrection of the deade. Allbeit then that the Galathians were fallen away frō the doctrine of Paule, yet did baptiſme, the worde, and the name of Chriſt remaine among them. There were alſo ſome good men that were not reuolted, which had a good opinion of the word and ſacraments, and vſed them rightly. Moreouer theſe things could not be defiled through them that were reuolted. For baptiſme, the goſpell, & other things are not therfore made vnholy becauſe many are polluted and vnholy,The vvord & ſacramentes are not polluted by our vngodlines. and haue an euil opinion of them: but they abide holy, and the ſame that they were, whether they be among the godly or the vngodly: by whom they can neither be polluted, nor made holy. By our good or euil conuerſation, by our good or euill life and maners they be polluted or made holy in the ſight of the heathen, but not afore God. Wherefore whereſoeuer the ſubſtance of the word and ſacraments remaineth, there is the holy Church, although Antichriſt there reigne, who (as the ſcripture witneſſeth, (ſitteth not in a ſtable of Feends, or in a Swineſtie,The ſeat of Antichriſt. or in a company of Infidels, but in the higheſt and holieſt place of all, namely in ye temple of God. Wherefore although ſpirituall Tyraunts reigne, yet there muſt be a temple of God,2. Theſ. 2.4. and the ſame muſt be preſerued vnder them. Therefore I aunſwere briefly to this queſtion: that the Church is vniuerſall throughout the whole world,The churche diſperſed through the vvorld. whereſoeuer the Goſpell of God and the ſacraments be. The Iewes, the Turcks, and other fantaſticall ſpirites are not the church becauſe they fight againſt theſe things, and do deny them. Now followeth the greeting of Paule.

Verſe. 3. Grace be vvith you and peace from God the father, and from our Lord Ieſus Chriſt. I hope ye are not ignoraunt what grace and peace meaneth,Grace. Peace. ſeeing that theſe termes are common in Paule, and nowe not obſcure or vnknowne. But foraſmuch as we take in hand to expound this Epiſtle (which we doe, not becauſe it is needefull, or for any hardnes that is in it, but that our conſciences may be confirmed againſt hereſies yet to come), let it not be tedious vnto you if we repeat theſe things againe, that elſewhere and at other times we teach, preach, ſinge, and ſette out by writing. For if we neglect the article of iuſtification,The article of of iuſtificatiō is continually to be beaten into our heds. we loſe altogether. Therefore moſt neceſſary it is cheifly and aboue all things, that we teach and repete this article continually: Like as Moſes ſaith of his law: for it can not be beaten into our eares enough or to much. Yea though we learne it and vnderſtand it well, yet is there none that taketh hold of it perfectly, or beleueth it with his whole hart: ſo fraile a thing is our fleſh and diſobedient to the ſpirite. This greeting of the Apoſtle is ſtraunge vnto the world,The greeting of the Apoſtle ſtraunge and vnheard of to the vvorld. and was neuer heard of before the preaching of the Goſpell. And theſe two words Grace and Peace cōprehend in them whatſoeuer belongeth to Chriſtianitie. Grace releaſeth ſinne, and peace maketh the conſcience quiet. The two Feends that torment vs, are ſinne and conſcience.Sinne. Conſcience. But Chriſt hath vanquiſhed theſe two Monſters and troden them vnder foote both in this world and in the world to come. This the world doth not knowe, and therefore it can teach no certaintie of the ouercomming of ſinne, conſcience, and death.The doctrine of Chriſtians. Only Chriſtians haue this kinde of doctrine, and are exerciſed and armed with it, to get victory againſt ſinne, deſpaire, and euerlaſting death. And it is a kinde of doctrine neither proceeding of free wil, nor inuented by the reaſon or wiſedome of of man,Grace, Peace. but geuen from aboue. Moreouer theſe two words Grace and Peace doe containe in them the whole ſumme of Chriſtianitie. Grace containeth the remiſſion of ſinnes, peace a quiet and ioyful conſcience. But peace of conſcience can neuer be had, vnleſſe ſinne be firſt forgeuē. But it is not forgeuen for the fulfilling of the law: For no man is able to ſatiſfie the law: but the law doth rather ſhew ſinne, accuſe and terrifie the conſcience, declare the wrath of God, and driue to deſperation. Much leſſe is ſinne taken away by the workes and inuentions of men, as wicked worſhippings, ſtraung religious, vowes and pilgrimages. Finally there is no worke that can take away ſinne: but ſinne is rather encreaſed by works. For the Iuſticiaries & Meritmongers, the more they ſweate and labour to bring them ſelues out of ſinne, ye deeper they are plunged therin.Sinne is not releaſed, but by grace alone. For there is no meanes to take away ſinne but grace alone. Therfore Paule in all the greetings of his epiſtles ſetteth grace and peace againſt ſinne and an euill conſcience. This thing muſt be diligently marked. The words are eaſy: but in tentation it is ye hardeſt thing that can be, to be certainly perſwaded in our harts that by grace alone, without any other meanes either in heauen or earth, we haue remiſſion of ſinnes and peace with God. The world vnderſtādeth not this doctrine, & therfore it neither will nor can abide it,The vvorld knovveth not the doctrine of true godlines. but condemneth it as hereticall and wicked. It braggeth of free will, of the light of reaſon, and the ſoundnes of the powers and qualities of nature, & of good workes, as meanes wherby it could deſerue and attaine grace and peace, that is to ſay, forgeuenes of ſinnes and a quiet conſcience. But it is impoſſible that the conſcience ſhould be quiet and ioyfull,Onely by grace is the conſcience quieted. vnleſſe it haue peace thorowe grace, that is to ſay, through the forgiuenes of ſinnes promiſed in Chriſt. Many haue carefully laboured by finding out diuers and ſundry religions, orders and exerciſes for this purpoſe, to attaine peace and quietnes of conſcience: but by ſo doing they haue plunged them ſelues in moe and greater miſeries: for all ſuch deuiſes are but meanes to encreaſe doubtfulnes and deſpaire. Therfore there ſhall be no reſt to my bones or thine, vnleſſe we heare the word of grace and cleaue vnto it ſtedfaſtly & faithfully: Then ſhall our conſcience vndoubtedly finde grace and peace. VVhat peace Paule vvisheth to Chriſtians.The Apoſtle doth fittly diſtinguiſh this grace and peace from al other kinds of grace & peace whatſoeuer. He wiſheth to the Galathians Grace & Peace, not from the Emperour, or Kings and Princes: for theſe doe commonly perſecute the Godly and riſe vp againſt the Lord and Chriſt his anointed.Pſal. 2.2. Pſal. 2. nor from the world (for in the world, ſaith Chriſt, ye ſhall haue trouble):Iohn. 10.23 but from God our father &c. which is as much to ſay, as he wiſheth vnto them a heauēly peace. So Chriſt ſaith: My peace I leaue vnto you: my peace I geue you: Iohn. 14.27. not as the vvorld geueth it, do I geue it vnto you. The peace of the world graunteth nothing but the peace of our goods and bodies.Peace of the vvorld. So the Grace or fauoure of the world geueth vs leaue to enioy our goodes, & caſteth vs not out of our poſſeſſions. But in affliction & in the hower of death,The grace of te vvorld. the grace and fauour of the world can not helpe vs, they can not deliuer vs from affliction, deſpaire and death. But when the Grace and Peace of God are in the hart, then is man ſtrong, ſo that he can neither be caſt downe with aduerſitie, nor puffed vp with proſperitie, but walketh on plainly and kepeth the hie way. For he taketh hart and courage in the victory of Chriſtes death, & the confidence thereof beginneth to reigne in his conſcience ouer ſinne and death, becauſe through him he hath aſſured forgeuenes of his ſinnes: which after he hath once obtained, his conſcience is at reſt, and by the word of Grace is comforted. So then a man being comforted & hartened by the Grace of God, that is, by forgeuenes of ſinnes and by this peace of conſcience, is able valiantly to beare and ouercome all troubles, yea euen death it ſelfe. This Peace of God is not geuen to the world, becauſe the world neuer longeth after it, nor vnderſtandeth it, but to them that beleeue: and this commeth to paſſe by no other meane, then by the onely Grace of God. A rule to be obſerued, that men ought to abſtaine from the curious ſearching of Gods maiestie. But why doth the Apoſtle ioyne in this ſalutation:VVhy this is added and frō our Lord Ieſus Chriſt. And from our Lord Ieſus Chriſt? Was it not enough to ſay: And from God our father? why then doth he couple Ieſus Chriſt vvith the father? Ye haue often times heard of vs, howe it is a rule and principle in the ſcriptures diligently to be marked, that we muſt abſtaine from the curious ſearching of Gods maieſtie, which is intolerable to mans body, and much more to his minde. No man (ſaith the ſcripture) ſhall ſee me and liue.Exod. 23, [illegible: 1 letter]0 The Pope, the Turkes, the Iewes,That Meritemongers or ſuch as ſeeke to iuſtifie thē ſelues, by thē ſelues shutte out Chriſt, and vvill only haue to doe vvith God. and all ſuch as truſt in their owne merits, regard not this rule: and therefore remouing Chriſt the Mediatour out of their ſight, they ſpeake onely of God, & before him onely they pray, and doe all that they doe. As for example, the Monke imagineth thus: Theſe works which I doe, pleaſe God. God will regard theſe my vowes, and for them will ſaue me. The Turke ſaith: If I keepe the things that are commaunded in the Alcoran, The Alcoran is a boke containing the Turkes religion, receaued frō Mahomet a falſe prophet that vvas among them. God will accept me, and geue me euerlaſting life. The Ievve thinketh thus: If I kepe thoſe things which the law commaundeth, I ſhall finde God mercifull to me, and ſo ſhall I be ſaued. So alſo a ſort of fond heades at this day, bragging of the ſpirite, of reuelations, of viſions, and ſuch other monſtrous matters I wote not what, doe walke in wonders aboue their reaches. Theſe new Monkes haue inuented a new croſſe and new workes, and they dreame that by doing them, they pleaſe God. To be briefe, as many as know not the Article of Iuſtification, take away Chriſt the mercy ſeat, and will needes comprehend God in his maieſtie by the iudgemēt of reaſon, and pacifie him with their workes. But true Chriſtian diuinitie (as I geue you often warning) ſetteth not God forth vnto vs in his maieſtie, as Moiſes and other doctrines do. It commaundeth vs not to ſearch out the nature of God: but to know his will ſet out to vs in Chriſt,The vvill of God is to be ſought in Chriſt. whom he would haue to take our fleſh vpon him, to be borne and to die for our ſinnes, and that this ſhould be preached among all nations. For ſeeing the world by wiſedom knew not God in the wiſedom of God, it pleaſed God by the fooliſhnes of preaching to ſaue thē that beleue.1. Cor. 1.21. 1. Cor. 1. Wherfore, when thy conſcience ſtandeth in the conflict, wraſtling againſt the law, ſinne, and death in the preſence of God, there is nothing more daungerous then to wander with curious ſpeculatiōs in heauen, and there to ſearch out God in his incomprehenſible power, wiſedom and maieſtie, how he created the world and how he gouerneth it. If thou ſeeke thus to comprehend God, and wouldeſt pacifie him without Chriſt the Mediator, making thy workes a meane betweene him and thy ſelfe, it can not be but that thou muſt fall as Lucifer did, The fall of Lucifer. VVhat God is in his ovvne nature. and in horrible deſpaire loſe God and altogether. For as God is in his owne nature vnmeaſurable, incomprehenſible, and infinite, ſo is he to mans nature intolerable. Wherfore, if thou wouldeſt be in ſafetie and out of perill of conſcience and ſaluation, bridle this climing and preſumptuous ſpirite, and ſo ſeke God as Paule teacheth thee.1. Cor. 1.13. 1. Cor. 1. We (ſayth he) preach Chriſt crucified, a ſtumbling blocke vnto the Ievves, and foolishnes vnto the Grecians: but vnto thē vvhich are called, both of the Ievves and Grecians, vve preach Chriſt the povver of God & the vviſedom of God. Therfore begin thou there where Chriſt began, namely in the wombe of the virgin,VVhere the vvil of God is to be ſought. in the maunger, & at his mothers breaſts. &c. For to this ende he came downe, was borne, was conuerſant among men, ſuffered, was crucified and died, that by all meanes he might ſet forth him ſelfe plainly before our eies, and faſten the eies of our hartes vpon him ſelfe, that he therby might keepe vs from climing vp into heauen, and from the curious ſearching of the diuine maieſtie. Whenſoeuer thou haſt to doe therefore in the matter of iuſtification,Iob. 36.23, 24.25 Eſaias. 2, 10. Prouerb. 25, 27. 2 Eſdras. 12, 4. 2 Eſdras. 13.52, Eccleſ. 3, 22. Rom. 12, 3. and diſputeſt with thy ſelfe howe God is to be found that iuſtifieth and accepteth ſinners, where and in what ſort he is to be ſought, then knowe thou that there is no other God beſides this man Chriſt Ieſus. Embrace him and cleaue to him with all thy hart, ſetting aſide all curious ſpeculations of the diuine maieſtie: For he that is a ſearcher of Gods maieſtie ſhalbe ouerwhelmed of his glory, I knowe by experience what I ſay. But theſe vaine ſpirites which ſo deale with God, that they exclude the Mediatour, beleue me not. Chriſt him ſelfe ſaith:Io. 14, 6. I am the vvay, the truth and the life: No man commeth to the father but by me. Therefore beſides this way Chriſt,Chriſt the vvay, the truth and the life thou ſhalt finde no way to the father, but wandering: no veritie, but hypocriſie and lying: no life, but eternall death. Wherefore marke this well in the matter of iuſtification, that when any of vs all ſhall haue to wreſtle with the lawe, ſinne, death and all other euils, we muſt looke vpon no other God but onely this God incarnate and clothed with mans nature. But out of the matter of iuſtification, when thou muſt diſpute with Iewes, Turkes, Papiſtes, Heretikes &c. concerning the power, wiſdome, and maieſtie of God, then employ all thy witte & induſtrie to that ende, and be as profound and as ſubtill a diſputer as thou canſt: for then thou art in an other veine. But in the caſe of conſcience,The afflicted conſcience vvreſtling vvith the iudgment of God by faith onely in Chriſt is comforted. Mat. 11, 28. of righteouſnes and life (which I wiſh here diligently to be marked) againſt the lawe, ſinne, death, and the deuill, or in the matter of ſatiſfaction, of remiſſion of ſinnes, of reconciliation, and of euerlaſting life, thou muſt withdrawe thy minde wholy from all cogitations and ſearching of the maieſtie of God, and looke onely vpon this man Ieſus Chriſt, who ſetteth himſelfe forth vnto vs to be a Mediatour, and ſaith: Come vnto me all ye that labour, and are heauy loden and I vvill refreshe you. Thus doing thou ſhalt perceaue the loue, goodnes and ſweetenes of God: thou ſhalt ſee his wiſdome, power and maieſtie ſweetned and tempered to thy capacitie: yea and thou ſhalt finde in this mirrour and pleaſant contemplation, all things according to that ſaying of Paule to the Coloſſians, Chap. 2. Verſe. 3. Coloſs. 2, 3.2, 9. In Chriſt are hid all the treaſures of vviſedome and knovvledge. Alſo in the ſecond chapiter. Ʋerſe. 9. For in him dvvelleth the fulnes of the Godhead bodily. The world is ignoraūt of this, and therefore it ſearcheth out the will of God, ſetting aſide the promiſe in Chriſt,Mat. 11.27. Io. 10.15. to his great deſtruction. For no man knovveth the father but the ſonne, and he to vvhom the ſonne vvill reueale him. And this is the cauſe why Paule is wont ſo often to couple Ieſus Chriſt with God the father, euen to teach vs what true Chriſtian religion is: which beginneth not at the higheſt as other religions doe, but at the loweſt.Geneſ. 28.12. It will haue vs to clime vp by Iacobs ladder, whervpon God him ſelfe leaneth, whoſe feete touch the very earth, hard by the head of Iacob. Wherfore when ſo euer thou art occupied in the matter of thy ſaluation, ſetting aſide all curious ſpeculatiōs of Gods vnſearchable maieſtie, all cogitations of workes, of traditions, of philoſophie, yea and of Gods law too,Chriſtian diuinitie beginneth at Chriſt lying in the lappe of the virgine Mary. runne ſtreight to the maunger and embrace this infant, and the virgins litle babe in thine armes, and behold him as he was borne, ſucking, growing vp, conuerſant among men, teaching, dying, riſing againe, aſcending vp aboue all the heauens and hauing power aboue all things. By this meanes thou maiſt ſhake of all terrours and errours, like as the ſunne driueth away the cloudes. And this ſight and contemplation wil keepe thee in the right way, that thou maieſt follow whether Chriſt is gonne. Therefore Paule in wiſhing Grace and Peace, not onely from God the father, but alſo from Ieſus Chriſt, teacheth, firſt that we ſhould abſtaine from the curious ſearching of the diuine maieſtie (for God no man knoweth), and to heare Chriſt,Io. 1.18. who is in the boſome of the father, and vttereth to vs his will, who alſo is appoynted of the father to be a teacher, to the end that euery one of vs ſhould heare him. Christ is God by nature. The other thing that Paule teacheth here, is a confirmation of our Faith,Chriſt God. That Chriſt is very God. And ſuch like ſentences as this is concerning the Godhead of Chriſt, are to be gathered together and marked diligently,The deuill an aduerſarie to faith. not onely againſt the Arians and other heretikes which either haue bene or ſhalbe hereafter, but alſo for the confirmation of our faith. For Satan will not faile to impugne in vs all the articles of our Faith, ere we die. He is a moſt deadly enemie to Faith, becauſe he knoweth,1. Iohn. 5.4. that it is the victorie which ouercometh the world. Wherfore it ſtandeth vs in hand to labour that our Faith may be certaine, and may encreaſe and be ſtrengthened by diligent and continuall exerciſe of the word and feruent prayer, that we may be able to withſtand Satan. Now that Chriſt is very God, hereby it is euidently declared,The povver of the father and of Chriſt equall. in that Paule attributeth the ſame things equally vnto him, which he doth vnto the father, namely diuine power, as the geuing of grace, the forgeuenes of ſinnes, peace of conſcience, life, victorie ouer ſinne, death, the deuill and hell. This were by no meanes lawfull for him to doe, nay it were ſacrilege thus to doe, except he were very God, according to that ſaying: I vvill not geue my glory vnto any other. Eſaias. 42.8. Againe, No man geueth that to others, which he him ſelfe hath not. But ſeeing Chriſt geueth Grace, Peace, and the holy Ghoſt, deliuereth from the power of the deuill, from ſinne and death: it is certaine that he hath an infinite and diuine power equall in all poyntes to the power of the father. And in that Chriſt geueth Grace and Peace, he geueth it not as the Apoſtles gaue and brought the ſame vnto men by preaching of the goſpell: but he geueth it as the author and creator. The father createth and geueth life, Grace, Peace, & all other good things. The ſelfe ſame things alſo the ſonne createth & geueth. Now, to geue Grace, Peace,Hovve Chriſt giueth grace and peace. euerlaſting life, to forgeue ſinnes, to make righteous, to quicken, to deliuer from death and the deuill, are not the workes of any creature, but of the diuine Maieſtie alone. The Angels can neither create nor geue theſe things. Therefore theſe workes pertaine onely to the glory of the ſoueraigne Maieſtie, the maker of all things.The vvorks of Chriſt are diuine and proper to God. And ſeing Paule doth attribute the ſelfe ſame power of creating, and geuing all theſe things vnto Chriſt equally with the father, it muſt nedes follow that Chriſt is verely and naturally God. Many ſuch arguments are in Iohn, where it is proued and concluded by the workes which are attributed to the ſonne as well as to the father, that the diuinitie of the father and of the ſonne is all one.One and the ſelf ſame Godhead of the father and of the ſonne. Therfore the giftes which we receiue of the father, and which we receiue of the ſonne are all one. For elſe Paule would haue ſpoken otherwiſe, after this manner: Grace from God the father, and Peace from our Lord Ieſus Chriſt. But in knitting them both together, he attributeth them equally, as well to the ſonne as to the father. I do therfore ſo diligently admoniſh you of this thing, becauſe it is daungerous leſt among ſo many errours, and in ſo great varietie and confuſion of ſectes, there might ſtep vp ſome Arrians, Eunomians, Macedonians, and ſuch other heretikes, that might doe harme to the Churches with their ſubteltie. Arrians.In deede the Arrians were ſharpe and ſubtile fellowes. They graunted that Chriſt hath two natures, and that he is called very God of very God, howbeit in name onely. Chriſt (ſaid they) is a moſt noble and perfect creature aboue the Angels, wherby God afterward created heauē and earth,Mahomet. and all other things. So Mahomet alſo ſpeaketh honorably of Chriſt. But al this is nothing els but goodly imaginations & words pleaſant and plauſible to mans reaſon, wherby the fantaſticall ſpirites do deceiue men except they take good hede. But Paule ſpeaketh otherwiſe of Chriſt: Ye (ſayth he) are rooted and ſtabliſhed in this beleefe, namely that Chriſt is not onely a perfect creature, but very God, who doth the ſelfe ſame things that God the father doth. He hath the diuine works,The vvorkes of Chriſt. not of a creature, but of the creator, becauſe he geueth Grace & Peace: and to geue them, is to condemne ſinne, to vanquiſh death, and to tread the deuill vnder foote. Theſe things no Angell can geue: but ſeing they are attributed vnto Chriſt, it muſt nedes folow, that he is very God by nature.

Verſe. 4. VVhich gaue himſelfe for our ſinnes. Paule in a maner in euery word handleth the argumēt of this Epiſtle. He hath nothing in his mouth but chriſt, & therfore in euery word ther is a feruencie of ſpirite and life. And marke how well & to the purpoſe he ſpeaketh. He ſayth not, which hath receaued our works at our hāds, nor, which hath receaued the ſacrifices of Moiſes law, worſhippings, religions, Maſſes, vowes, and pilgrimages: But hath geuen. What? not golde nor ſiluer, nor beaſtes, nor paſchall lambes, nor an angel, but him ſelfe. VVhich hath geuen himſelf. For what? Not for a crowne, not for a kingdome, not for our holines or righteouſnes, but for our ſinnes. Theſe words are very thū der claps from heauen againſt all kindes of righteouſnes: like as is alſo this ſentence of Iohn:Iohn. 1.36. Behold the lambe of God that taketh avvay the ſinnes of the vvorld. Therfore we muſt with diligent attention marke euery word of Paule, and not ſlenderly conſider them or lightly paſſe them ouer: for they are full of conſolation, and confirme fearfull conſciences exceedingly. But how may we obtaine remiſſion of our ſinnes? Paule anſwereth, that the man which is called Ieſus Chriſt the ſonne of God hath geuē him ſelfe for them. Theſe are excellēt & moſt comfortable words, & are promiſes of the olde law, that our ſinnes are taken away by none other meane, then by the ſonne of God deliuered vnto death. With ſuch gunnes and ſuch artillarie muſt the Papacie be deſtroyed, and all the all the religions of the heathen, all works, all merits and all ſuperſtitious ceremonies. For if our ſinnes may be taken away by our owne works, merites and ſatiſfactions, what needed the ſonne of God to be giuen for them? But ſeeing he was giuen for them, it followeth, that we can not doe them away by our owne works. Againe, by this ſentence it is declared, that our ſinnes are ſo great, ſo infinite and inuincible, that it is impoſſible for the whole world to ſatiſfie for one of them: and ſurely the greatnes of the raunſome (namely Chriſt the ſonne of God, who gaue himſelfe for our ſinnes) declareth ſufficiently, that we can neither ſatiſfie for ſinne, nor haue dominion ouer it. The force and power of ſinne is ſet forth and amplified by theſe words excedingly: vvhich gaue himſelf for our ſinnes. The greatnes of ſin is to be vveied by the greatnes of the price. Therfore here is to be marked the infinite greatnes of the price beſtowed for it, and then will it appeare euidently, that the power of it is ſo great, that by no meanes it could be put away, but that the ſonne of God muſt needes be geuen for it. He that conſidereth theſe things well, vnderſtandeth that this one word Sinne, comprehendeth Gods euerlaſting wrath, & the whole kingdome of Sathan, and that it is a thing more horrible then can be expreſſed: which oughte to moue vs, and make vs affraide in deede. But we are careleſſe, yea we make lighte of ſinne and a matter of nothing: which although it bring with it the ſting and remorſe of conſcience, yet notwithſtanding we thinke it not to be of ſuch weight and force but that by ſome litle worke or merite we may put it away. This ſentence therefore witneſſeth, that all men are ſeruaunts and bondſlaues of ſinne,Rom. 17 14. & (as Paule ſaith in an other place) are ſould vnder ſinne. And againe,Sinne a puiſāt tiraunt holding all men captiues. that ſinne is a moſt cruell & mighty tiraunt ouer all men: which can not be vanquiſhed by the power of any creatures, whether they be Angels or men, but by the ſoueraine and infinite power of Ieſus Chriſt, who hath geuen him ſelfe for the ſame. Furthermore, this ſentence ſetteth out to the conſciences of all men which are terrified with the greatnes of their ſinnes, a ſingular comfort. For albeit ſinne be neuer ſo inuincible a tyraunt: yet notwithſtanding foraſmuch as Chriſt hath ouercome it through his death, it can not hurt thē that beleue in him. Moreouer, if we arme our ſelues with this beliefe, and cleaue with all our harts vnto this man Ieſus Chriſt,The iudgemēt of the Godly. then is light opened and a ſounde iudgement geuen vnto vs, ſo as we may moſt certainly and freely iudge of all kindes of life. For when we heare that ſinne is ſuch an inuincible Tyraunt, thus incontinent by a a neceſſary conſequence we inferre: Then what do the Papiſts, Monkes, Nunnes, Prieſts, Mahometiſts, Anabaptiſts, and al ſuch as truſt in their workes, which will aboliſh and ouercome ſinne by their owne traditions, workes preparatiue, ſatiſfactions. &c? Here forthwith we iudge all thoſe ſectes to be wicked and pernicious: wherby the glory of God and of Chriſt is not onely defaced, but alſo vtterly taken away, and our owne aduaunced and eſtabliſhed, But wey diligently euery word of Paule, and ſpecially marke well this pronoune Our. A great vehemencie alvvayes to be marked in pronovvnes. For the effect of altogether conſiſteth in the well applying of the pronownes, which we finde very oftē in ye ſcriptures. Wherin alſo there is euer ſome vehemencie and power. Thou wilt eaſely ſay and beleue that Chriſt the ſonne of God was geuen for the ſinnes of Peter, of Paule, and of other Sainctes, whom we accompt to haue bene worthy of this grace. But it is a very hard thing that thou which iudgeſt thy ſelfe vnworthy of this grace, ſhouldeſt from thy hart ſay and beleue, that Chriſt was geuen for thine inuincible, infinite, and horrible ſinnes. Therfore in generall and without the pronowne it is an eaſie matter to magnifie and amplifie the benefite of Chriſt, namely that Chriſt was geuen for ſinnes: but for other mens ſinnes which are worthy. But when it commeth to the putting too of this pronowne Our, there our weake nature and reaſon ſtarteth backe, and dare not come neere vnto God, nor promiſe to her ſelfe that ſo great a treaſure ſhould be freely geuen vnto her: and therfore ſhe will not haue to doe with God except firſt ſhe be pure and without ſinne. Wherfore although ſhe read or heare this ſentence: vvhich gaue himſelfe for our ſinnes, or ſuch like, yet doth ſhe not apply this pronowne Our to her ſelfe, but vnto others which are worthy & holy. And as for her ſelfe, ſhe will tary till ſhe be made worthy by her owne workes? Mans reaſon doth extenuate and leſſen ſinne.This then is nothing elſe, but that mans reaſon faine would that ſinne were of no greater force and power, thē ſhe her ſelfe dreameth it to be. Hereof it commeth that the hypocrites being ignorāt of Chriſt, although they feele the remorſe of ſinne, do thinke notwithſtāding that they ſhalbe able eaſely to put it away by their good works & merits,The hypocrits vvould that theſe vvordes vvere rather ſpoken to shevv the humilitie of Paul then the greatnes of our ſinnes: for that they can not heare. & ſecretly in their harts they wiſh that theſe words: vvhich gaue himſelf for our ſinnes, were but as words ſpoken in humilitie, and would haue their ſinnes not to be true & very ſinnes in deede, but light & ſmall matters. To be ſhort, mans reaſon would faine bring and preſent vnto God a fained and a counterfet ſinner, which is nothing afraid, nor hath any feeling of ſinne. It would bring him that is whole, and not him that hath neede of a Phiſician, and when it feeleth no ſinne, then would it beleeue that Chriſt was geuen for our ſinnes. The whole world is thus affected, & ſpecially they that would be counted more holy and religious then others, as Monkes,The picture of the Iuſticiaries and meritmongers. and all Iuſticiaries. Theſe confeſſe with their mouth that they are ſinners, and they confeſſe alſo that they commit ſinnes daily, howbeit not ſo great & many, but that they are able to put them away by their owne works: yea and beſides all this, they will bring their righteouſnes and deſerts to Chriſtes iudgement ſeat, and demaund the recompēce of eternal life for them at the iudges hand. In the meane while notwithſtanding, (as they pretend great humilitie) becauſe they wil not vaunt themſelues to be vtterly voide of ſinne, they faine certaine ſinnes, that for the forgeuenes therof, they may with great deuotion pray with the publican,Luke. 1[illegible: 1 letter].11. God be mercifull vnto me a ſinner. Vnto them theſe words of S. Paule: for our ſinnes, ſeme to be but light & trifeling: Therfore they neither vnderſtand them, nor in temptation when they feele ſinne in deede, can they take any cōfort of them, but they are compelled flatly to deſpaire. This is then the cheefe knowledge & true wiſedom of Chriſtians,The cheefe vviſedom of Chriſtians. to count theſe wordes of Paule, that Chriſt was deliuered to death, not for our righteouſnes or holines, but for our ſinnes (which are very ſinnes in dede, great, many, yea infinite and inuincible) to be moſt true, effectual, & of great importaūce. Therfore thinke them not to be ſmal, & ſuch as may be done away by thine owne works: neither yet deſpair thou for the greatnes of them if thou feele thy ſelfe oppreſſed therwith either in life or death: but learne here of Paule to beleue ye Chriſt was geuen, not for fained or counterfait ſinnes, nor yet for ſmall ſinnes, but for great & huge ſinnes: not for one or two, but for all: not for vāquiſhed ſinnes (for no man, no nor Angell is able to ouercome the leaſt ſinne that is) but for inuincible ſinnes. And except thou be found in the nūber of thoſe that ſay: Our ſinnes, that is, which haue this doctrine of faith, & teach, heare, learne, loue, & beleue the ſame, ther is no ſaluatiō for thee. Labour therfore diligently that, not onely out of the time of tentation, but alſo in the daunger and conflict of death, when thy conſcience is thorowly afraide with the remembraunce of thy ſinnes paſt, and the Deuill aſſaileth thee with great violence, going about to ouerwhelme thee with heapes, floudes and whole ſeas of ſinnes, to terrifie thee, to draw thee from Chriſt, and to driue thee to deſpaire: that then I ſay, thou maiſt be able to ſay wt ſure confidence: Chriſt ye ſonne of god was geuē, not for ye righteous & holy, but for ye vnrighteous & ſinners. If I were righteous and had no ſinne, I ſhould haue no neede of Chriſt to be my reconciler. Why then, O thou peuiſh holy Satan, wilt thou make me to be holy and to ſeke righteouſnes in my ſelfe, when in very deede I haue nothing in me but ſinnes, and moſt greuous ſinnes? not fained or trifeling ſinnes,Sinnes againſt the firſt table. but ſuch as are againſt the firſt table: to wit, great infidelitie, douting, deſpaire, contempt of God, hatred, ignoraunce, and blaſpheming of God, vnthankfulnes, abuſing of Gods name, neglecting, lothing and deſpiſing the word of god, and ſuch like: And moreouer theſe carnall ſinnes againſt the ſecond Table: as not to yelde honour to my parents, not to obey the magiſtrates, to couet an other mans goods, his wife, and ſuch like: howbeit that theſe be light faults in reſpect of thoſe former ſinnes. And admit that I haue not cōmitted murther, whoredom, theft, and ſuch other ſinnes againſt the ſecond table in fact: yet I haue committed them in hart, and therfore I am a tranſgreſſour of al Gods commaundements, and the multitude of my ſinnes is ſo great, that they cā not be numbred: For I haue ſinned aboue the number of the ſands of the ſea. Satan is vvōt to chaūge our righteouſnes into ſinnes.Beſides this, ſatan is ſuch a cunning iuggler, yt he can make of my righteouſnes and good workes, great ſinnes. Forſomuch then as my ſinnes are ſo waightie, ſo infinite, ſo horrible and inuincible, and that my righteouſnes doth nothing further me, but rather hinder me before God: therfore Chriſt the ſonne of God was geuen to death for them, to put them away, and to ſaue me and all men which beleue. Herein then conſiſteth the effect of eternall ſaluation, namely in taking theſe words to be effectuall, true, & of great importaunce. I ſay not this for naught, for I haue oftentimes proued by experience, and I daily finde what an hard matter it is to beleue (eſpecially in the conflict of conſcience) that Chriſt was geuen, not for the holy, righteous, worthy, & ſuch as were his frends, but for wicked ſinners, vnworthy, and his enemies, which haue deſerued Gods wrath and euerlaſting death. Let vs therfore arme our harts wt theſe & ſuch like ſentēces of ye holy ſcipture, yt we may be able to anſwer ye deuil (accuſing vs & ſaying: thou art a ſinner & therfore thou art dāned) in this ſort. Becauſe thou ſaiſt I am a ſinner, therfore wil I be righteous & ſaued. Nay (ſaith the deuil) thou ſhalt be dāned. No (ſay I) for I flie vnto Chriſt, vvho hath geuen himſelf for my ſinnes. Hovv vve muſt anſvver the deuil, reaſoning vvith vs. Therfore ſatā thou ſhalt nothing preuail agaīſt me in yt thou goſt about to terrifie me in ſetting forth ye greatnes of my ſinnes, & ſo to bring me into heauines, diſtruſt, deſpair, hatred, cōtempt and blaſpheming of God: yea rather by this, that thou ſayſt I am a ſinner, thou geueſt me armour & weapon againſt thy ſelfe, that with thine owne ſword I may cut thy throte, and tread the vnder my feete: for Chriſt died for ſinners. Moreouer thou thy ſelfe preacheſt vnto me the glory of God.Io. 5.24. Io. 11.25. 1 Io. 4.9. For thou putteſt me in minde of Gods fatherly loue towards me wretched and damned ſinner, vvho ſo loued the vvorld that he gaue his onely begotten ſonne, that vvhoſoeuer beleueth in him might not perish but haue euerlaſting life. Alſo as oft as thou obiecteſt that I am a ſinner, ſo often thou calleſt to my remembraūce the benefit of Chriſt my redemer, vpon whoſe ſhoulders, and not vpon mine, lie all my ſinnes: For the Lord hath laied all our iniquitie vpon him. Eſaias. 53.6. Againe: For the tranſgreſſion of his people vvas he ſmitten. Eſaias. 53.8. Wherefore when thou obiecteſt that I am a ſinner, thou doeſt not terrifie me, but comfort me aboue meaſure. Who ſo knoweth this one point of cunning well, ſhall eaſely auoide all the engins and ſnares of the Deuill, who by putting man in minde of his ſinnes, driueth him to deſpaire and deſtroieth him, vnleſſe he wt ſtand him with this cunning, and with this heauenly wiſedome: wherby onely ſinne, death and the Deuill are ouercome. But the man that putteth not away the remembraunce of his ſinne, but keepeth it ſtil and tormenteth him ſelf with his owne cogitations, thinking either to help him ſelfe by his owne ſtrength and policie, or to tarry the time till his conſcience may be quieted, falleth into Sathans ſnares and miſerably afflicteth him ſelfe, and at length is ouercome with the continuance of the tentation: For the Deuill will neuer ceaſe to accuſe his conſcience. Againſt this tentation we muſt vſe the words of Paule, The proper and true definition of Chriſt. in the which he geueth a very good and a true definition of Chriſt in this maner: Chriſt is the ſonne of God and of the virgine, deliuered and put to death for our ſinnes. Here if the Deuill aledge any other definition of Chriſt, ſay thou: The definition and the thing defined are falſe: therefore I will not receaue this definition. I ſpeake not this without cauſe: For I know what moueth me to be ſo earneſt that we ſhould learne to define Chriſt out of the words of Paule. For in deede Chriſt is no cruel exactor, but a forgeuer of the ſinnes of the whole world. Wherefore if thou be a ſinner (as in deede we are all) ſet not Chriſt downe vpon the raigne bowe as a iudge (for ſo ſhalt thou be terrified and deſpaire of his mercy): but take hold of his true definition, namely that Chriſt ye ſonne of God and of the virgine, is a perſon, not that terrifieth, not that afflicteth, not that condemneth vs of ſinne, not that demaundeth an account of vs for our life euill paſſed: but gaue him ſelfe for our ſinnes,Galat. 1.4. Ebr. 10.10. Coloſ. 2.14. and with one oblation hath put away the ſinnes of the whole world, hath nailed them to the croſſe, and put them cleane out by him ſelfe. Let euery man learne to apply this pronovvne our to him ſelfe.Learne this definition diligently, and eſpecially ſo exerciſe this pronoune our, that this one ſillable being beleued, may ſwallow vp all thy ſinnes: that is to ſay, yt thou maiſt know aſſuredly that Chriſt hath takē away the ſinnes, not of certaine men only, but alſo of thee, yea & of ye whole world. Thē let not thy ſinnes be ſinnes only, but euen thy own ſinnes: That is to witte, beleeue thou that Chriſt was not onely geuen for other mens ſinnes, but alſo for thine. Hold this faſt & ſuffer not thy ſelfe by any meanes to be drawne away frō this moſt ſweete definition of Chriſt,The true picture of Chriſt. which reioyceth euē the very angels in heauen: that is to ſay, that Chriſt according to his proper and true definition, is no Moſes, no lawgeuer, no tyraunt, but a Mediator for ſinnes, a free geuer of grace, righteouſnes and life: who gaue him ſelfe, not for our merits, holines, righteouſnes & godly life, but for our ſinnes. In deede Chriſt is an enterpreter of the law, but that is not his proper and principall office. Theſe things, as touching the words, we know wel enough and cā talke of them: but in practiſe and in the conflict, when the deuill goeth about to deface Chriſt, & to plucke the word of grace out of our hartes, we finde that we doe not yet know them well and as we ſhould doe. He that at that time could define Chriſt truly, and could magnifie him and behold him as his moſt ſweete Sauiour and high Prieſt, and not as a ſtraite Iudge, this man had ouercome all euils, and were already in ye kingdome of heauen. But this to doe in the conflict, is of all things the moſt hardeſt. I ſpeake this by experience: for I know the Deuils ſubtilties, who at that time not onely goeth about to feare vs with the terrour of the lawe, yea and alſo of a little mote maketh many beames, that is to ſay, of that which is no ſinne he maketh a very hell (for he is maruelous craftie both in aggrauating ſinne, and in puffing vp the cō ſcience euen in good works): but alſo is wont to feare vs with the very perſon of the Mediatour: into the which he tranſformeth him ſelfe, and laying before vs ſome place of the ſcripture or ſome ſaying of Chriſt, ſuddenly he ſtriketh our harts, and ſheweth him ſelfe vnto vs in ſuch ſort as if he were Chriſt in deede, leauing vs ſticking ſo faſt in that cogitation, yt our conſcience would ſweare it were the ſame Chriſt whoſe ſaying he alledged. Moreouer ſuch is the ſubtilty of this enemy, that he will not ſette before vs Chriſt entierly and wholy, but a peece of Chriſt onely,VVhat ſnares Sathan layeth for vs. namely that he is the ſoone of God, and man borne of the virgin: and by and by he patcheth therto ſome other thing: that is to ſay, ſome ſaying of Chriſt wherwith he terrifieth the impenitent ſinners, ſuch as that is in the 13. of Luke: Except ye repent ye shall all likevviſe perish: And ſo corrupting the true definition of Chriſt with his poiſon, he bringeth to paſſe that albeit we beleue him to be Chriſt the true Mediatour, yet in very deede our troubled conſcience feeleth and iudgeth him to be a tiraunt and a iudge. Thus we being deceaued by Sathan, doe eaſily loſe that ſweete ſight of our high Prieſt and ſauiour Chriſt: which being once loſt, we ſhunne him no leſſe then the deuill him ſelfe. And this is the cauſe why I doe ſo earneſtly call vpon you, to learne the true and proper definition of Chriſt out of theſe words of Paule: vvhich gaue him ſelfe for our ſinnes, This ſentence is diligently to be vrged: vvhich gaue him ſelfe for vs. If he gaue him ſelfe to death for oure ſinnes, then vndoubtedly he is no tiraunt or iudge, which will condemne vs for our ſinnes: He is no caſter downe of the afflicted, but a raiſer vp of thoſe that are fallen, a mercifull releuer and comforter of ye heauy and broken harted. Els ſhould Paule lie in ſaying, vvhich gaue him ſelfe for our ſinnes. If I define Chriſt thus, I define him rightly, and take hold of the true Chriſt and poſſeſſe him in deede. Alſo I lette paſſe the curious ſpeculations touching the diuine maieſtie, and I ſtay my ſelfe in the humanitie of Chriſt, and ſo I learne truly to know the will of God. Here is then no feare, but altogether ſweetnes, ioy, peace of conſcience and ſuch like. And herewtall a light alſo is opened, which ſheweth me the true knowledge of God, of my ſelfe, of all creatures, and of all the iniquitie of the Deuils kingdome. We teach no newe thing, but we repeate and eſtabliſh olde things, which the apoſtles & all godly teachers haue taught before vs. And would to God we could ſo teach & eſtabliſh them, that we might not only haue them in our mouth, but alſo well grounded in the bottome of our harte, and eſpecially that we might be able to vſe them in the agony and conflicte of death.

Verſe. 4. That he might deliuer vs from this preſent euil vvorld. In theſe words alſo Paule handleth yet more largely the argument of this Epiſtle. He calleth this whole world, which hath bene,VVhy Paule doth call this vvorld preſent and euill. is and ſhall be, the preſent vvorld, to put a difference betwixt this, and that euerlaſting world which is to come. Moreouer he calleth it an euill world, becauſe that whatſoeuer is in this world, is ſubiect to the malice of the Deuil raigning ouer the whole world.Io. 12.31. For this cauſe the world is ſaid to be the kingdome of the Deuill. For there is nothing els in this world, but ignoraunce, contenpt, blaſphemy, and hatred of God. Alſo diſobedience againſt all the words and works of God. In and vnder this kingdome of the world are we. Here againe you ſee that no man is able by his owne workes or his owne ſtrēgth to put away ſinne, becauſe this preſent world is euill, and as S. Iohn ſayth,1. Iohn. 5.19. is ſet vpon miſcheefe. As many therfore, as are in the world, are the bond ſlaues of the deuill, conſtrained to ſerue him, and to doe all things at his pleaſure. What auailed it then to ſet vp ſo many orders of religions for the putting away of ſinnes: to deuiſe ſo many great and exceeding painfull workes, to weare heary coates, to beat the body with whips till the bloud followed, to goe on pilgrimage to S. Iames in harnes and ſuch other like? Be it ſo that thou doeſt all theſe things, yet neuertheles doth this determinate ſentence remaine ſtil, That thou art in this preſent euel vvorld, & not in the kingdom of Chriſt. And if thou be not in the kingdom of Chriſt, it is certaine that thou doeſt belong vnto the kingdom of Satan which is this euil world. Therfore all giftes either of the body or of the minde which thou poſſeſſeſt,That the vngodly vvith al their gifts doe ſerue the Deuill. as wiſedom, righteouſnes, holines, eloquence, power, beautie, riches, are but the ſlauiſh inſtruments of the helliſh tyrannie, and with all theſe thou art compelled to ſerue the deuill, and to promote and enlarge his kingdom. Firſt with thy wiſedom thou doſt darken the wiſedom and knowledge of Chriſt, and by thy wicked doctrine leadeſt men out of the way, ſo that they can not come to the grace and knowledge of Chriſt. Thou ſetteſt out and praiſeſt thine owne righteouſnes and holines: but the righteouſnes of Chriſt,They that knovve not Chriſt, the more vviſe and righteous they are, the more do they hate and perſecute the goſpell. by which onely we are iuſtified and quickened, thou doeſt deteſt and condemne as wicked and deuilliſh. To be ſhorte by thy power thou deſtroyeſt the kingdom of Chriſt, and doeſt abuſe the ſame to roote out the goſpell, to perſecute and kill the miniſters of Chriſt, and ſo many as heare them. Wherfore if thou be without Chriſt, this thy wiſedom is double fooliſhnes, thy righteouſneſſe double ſinne and impietie, becauſe it knoweth not the wiſedom and righteouſnes of Chriſt: moreouer it darkneth, hindreth, blaſphemeth, and perſecuteth the ſame.Galat. 1.4. Therfore Paule doth rightly call it the euill or vvicked vvorld: for when it is at the beſt, then is it worſt. In the religious, wiſe, and learned men the world is at the beſt, and yet in very dede in them it is double euill. I ouerpaſſe thoſe groſſe vices which are againſt the ſecond table, as diſobedience to parents, to magiſtrates, addulteries, whoredomes, couetouſnes, thefts, murthers, and maliciouſnes, wherin the world is altogether drowned, which notwithſtanding are light faultes if ye compare them with the wiſedom and righteouſnes of the wicked, wherwith they fight againſt the firſt table. This white Deuill which forceth men to commit ſpirituall ſinnes, The vvhite deuill. Spirituall vvhoredomes the moſt abhominable. that they may ſell them for righteouſnes, is farre more daungerous then the blacke deuill, which onely enforceth them to commit fleſhly ſinnes which the world acknowledgeth to be ſinnes. By theſe wordes then: That he might deliuer vs &c. Paule ſheweth what is the argument of this Epiſtle: to wit, that we haue neede of grace and of Chriſt, and that no other creature,Chriſt only deliuereth vs out of this preſent euell vvorld. neither man nor Angell, can deliuer man out of this preſent euill world. For theſe workes are onely belonging to the diuine Maieſtie, and are not in the power of any, either man or Angell, that Chriſt hath put away ſinne, and hath deliuered vs from the tyrannie and kingdom of the Deuill, that is to ſay, from this wicked world, which is an obedient ſeruaunt, and a willing follower of the Deuill his God. Whatſoeuer that murtherer and father of lies either doth or ſpeaketh, that the world,The vvorld obayeth his prince the deuill. as his moſt loyall and obedient ſonne, diligently followeth and performeth. And therfore it is full of the ignoraunce of God, of hatred, lying, errours, blaſphemie, and of the contempt of God: Moreouer of groſſe ſinnes, murthers, adulteries, fornications, theftes, robberies,VVhat ſinnes are in the vvorld. and ſuch like, becauſe he followeth his father the deuill, who is a lier and a murtherer. And the more wiſe, righteous and holy men are without Chriſt, ſo much the more hurt they doe to the goſpell. So we alſo that were religious men, were double wicked in the Papacie, before God did lighten vs with the knowledge of his goſpell, and yet notwithſtanding vnder the colour of true pietie and holines. Let theſe words then of Paule ſtand as they are in deede, true and effectual, not coloured or coūterfait, namely:VVhat the vvorld is vvith all his vertues and righteouſnes. that this preſent world is euill. Let it nothing at all moue thee that in a great nombre of men there be many excellent vertues, and that there is ſo great a ſhew of holines in hypocrites. But marke thou rather what Paule ſayeth: out of whoſe wordes thou maiſt boldly and freely pronounce this ſentence againſt the world: That the world with all his wiſedome, power, and righteouſnes is the kingdom of the deuill, out of the which God onely is able to deliuer vs by his onely begotten ſonne. Therfore let vs praiſe God the father, & geue him harty thankes for this his vnmeaſurable mercy, that hath deliuered vs out of ye kingdom of the Deuill, (in which we were holden captiues) by his owne ſonne, when it was impoſſible to be done by oure own ſtrength. And let vs acknowledge together with Paule, Phil. 3.8. that all our works & righteouſnes (with all which we could not make the deuil to ſtoupe one hear bredth) are but loſſe and dung. Alſo let vs caſt vnder our feete and vtterly abhorre all the power of free will, all Pharaſaicall wiſedom and righteouſnes, all religious orders, all Maſſes, ceremonies, vowes, faſtings,Eſay. 64.6. and ſuch like, as a moſt filthie defiled cloth, and as the moſt daungerous poyſon of the Deuill. Contrariwiſe let vs extoll and magnifie the glory of Chriſt, who hath deliuered vs by his death, not out of a world onely, but out of an euill world. Paule then by this word Euill, ſheweth that the kingdom of the world, or the Deuils kingdom is a kingdom of iniquitie, ignoraunce, errour,The kingdom of the vvorld. ſinne, death, blaſphemie, deſperation and euerlaſting damnation. On the other ſide, the kingdom of Chriſt is a kingdom of equitie, light,The kingdom of Chriſt. Coloſſa. 13. grace, remiſſion of ſinnes, peace, conſolation, ſauing health, and euerlaſting life, into the which we are tranſlated by our Lord Ieſus Chriſt, to whom be glory world without end. So be it.

Ʋerſe. 4. According to the vvill of God, euen our father. Here Paule ſo placeth and ſetteth in order euery word, that there is not one of them but it fighteth againſt thoſe falſe Apoſtles for the article of iuſtification. Chriſt (ſayth he) hath deliuered vs out of this moſt wicked kingdom of the deuill and the world. And this hath he done according to the will, good pleaſure and commaundement of the father. wherfore we be not deliuered by our owne will or running, nor by our owne wiſedom or policie, but for that God hath taken mercy vpon vs, and hath loued vs: like as it is wrytten alſo in an other place. Herein hath appeared the great loue of God tovvardes vs, Iohn. 3.16. Iohn. 4.10. not that vve haue loued God, but that he hath loued vs, and hath ſent his onely begotten ſonne to be a reconciliation for our ſinnes: That we then are deliuered from this preſent euill world, it is of mere grace, and no deſert of our ours. Paule is ſo plentifull and ſo vehement in amplifying and extolling the grace of God, that he ſharpeneth & directeth euery word againſt the falſe Apoſtles. There is alſo here another cauſe why Paule maketh mention of the Fathers wil, which alſo in many places of S. Iohns goſpel is declared, wher chriſt cōmēding his office,Iohn. 8.16. calleth vs back to his fathers wil, that in his words & works we ſhould not ſo much loke vpon him,It is a great conſolation to knovv that Chriſt is geuē for vs by the vvill of his father. as vpō the father. For Chriſt came into this world & toke mans nature vpō him, yt he might be made a ſacrifice for the ſinnes of the whole world, & ſo recō cile vs to God the father, that he alone might declare vnto vs how that this was done through the good pleaſure of his father, yt we by faſtning our eyes vpō Chriſt, might be drawn & caried ſtreight vnto the father. For we muſt not thinke (as I haue warned you before) that by the curious ſearching of the Maieſtie of God, any thing concerning God can be known to our ſaluation: but by taking hold of Chriſt, who according to the wil of the father, hath geuē himſelf to ye death for our ſinnes. Whē thou ſhalt acknowledge this to be the wil of God through chriſt, then wrath ceaſeth, feare and trembling vaniſheth away, neither doth God appeare any other then mercifull, who by his determinate coūſell would that his ſonne ſhould die for vs, that we might liue thorow him. This knowledge maketh the hart chearfull, ſo that it ſtedfaſtly beleueth that God is not angry, but yt he ſo loueth vs wretched ſinners, that he gaue his onely begotten ſonne for vs. It is not for nought therfore, that Paule doth ſo oftē repeat and beat into our minds that Chriſt was geuen for our ſinnes, & that by the good will of the father. On the contrary part, the curious ſearching of the Maieſtie of God and his dreadfull iudgements, namely how he deſtroyed the whole world with the floud, how he deſtroyed Sodome, and ſuch other things are very daūgerous, for they bring men to deſperation and caſt them downe headlong into vtter deſtruction, as I haue ſhewed before.

Verſe. 4. Of God and our Father. This word OVR, muſt be referred to both,God is a common father both to Chriſt and to vs. that the meaning may be this: of our God and of our father. Then is Chriſtes father and our father all one. So in the 20. of Iohn Chriſt ſayth to Mary Magdalen: Goe to my brethern and ſay vnto them: Iohn. 10.17. I aſcend vnto my father and your father, to my God and to your God. Therfore God is our father and our God, but through Chriſt. And this is an Apoſtolike maner of ſpeache, and euen Paules owne phraſe, who indede ſpeaketh not with ſuch picked and gay wordes, but yet very fit and to the purpoſe, and ful of burning zeale.

Verſe. 5. To vvhom be glory for euer and euer. The Hebrues are wont in their wrytings to intermingle praiſe and geuing of thankes. This cuſtome the Hebrues and Apoſtles themſelues do obſerue. Which thing may very often be ſeene in Paule. For the name of the Lord ought to be had in great reuerence, and neuer to be named without praiſe & thankſgeuing. And thus to do is a certaine kind of worſhip and ſeruice of God. So in worldly matters, when we mention the names of kings or princes we are wont to do it with ſome comely geſture, reuerence & bowing of the knee: much more ought we, when we ſpeake of God to bowe the knee of our harte,VVhat knees vve ought to bovve vvhen vve mention the name of God. and to name the name of God with thankfulnes and greate reuerence.

Verſe. 6. Imaruell. Ye ſee here howe Paule handleth his Galathians, which were fallē away and ſeduced by the falſe Apoſtles. He doth not at the firſt ſet vpon them with vehement & rigorous wordes, but after a very fatherly ſort, not onely patiently bearing their fall, but alſo in a maner excuſing the ſame. Farthermore he ſheweth towards them a motherly affection, and ſpeaketh them very faire, and yet in ſuch ſorte, as he reproueth them notwithſtanding, howbeit with very fitte words and wiſely framed to the purpoſe. Contrarywiſe he is very hotte and full of indignation againſt thoſe falſe Apoſtles their ſeducers, vpon whom he laieth the whole fault. And therfore forthwt euen in the entraunce of his Epiſtle, he burſteth out into plaine thunderings and lightenings againſt them.Gal. 1.8.9. Galat. 5.10. If any man (ſaith he) preach any other Goſpell then that you haue receaued, be he accurſed. And afterwards in the fifte chapter he threateneth damnation vnto them: VVho ſo troubleth you shall beare his condemnation vvhatſoeuer he be. Moreouer he curſeth them with horrible words ſaying. I vvould to God they vvere cutte of vvhich trouble you. Theſe are dreadfull thunderclaps againſt the righteouſnes of the fleſhe, or of the lawe. He might haue handled the Galathians more vncurteouſly, and haue inueied againſt them more roughly after this manner: Out vpon this backſliding. I am aſhamed of you, your vnthankfulnes greueth me: I am angry with you: Or els thus tragically haue cried out againſt thē: O vngracious world,Hovve Preachers ought to behaue thē ſelues in bringing backe ſuch as are gone aſtray, and falne through vveakenes. O wicked dealings &c. But foraſmuch as his purpoſe is to raiſe vp them that were falne, and with a fatherly care to call them backe againe from their errour to the puritie of the goſpell, he leaueth thoſe rough & ſharpe words, eſpecially in the firſt entraūce, and moſt gently and mildly he ſpeaketh vnto them. For ſeeing he went about to heale them that were wounded, it was not meete that he ſhould now further vexe their greene woōd by laying to it a ſharpe and a fretting plaſter and ſo rather hurt the wounded then heale them. Therfore of all the ſweeteſt and mildeſt words, he could not haue choſen any one more fitte then this: I maruel: wherby he ſignifieth both that it greued him, and alſo yt it diſpleaſed him that they had falne away from him. And here Paule is mindfull of his owne rule, which he giueth hereafter in the 6 chapiter, where he ſaith: Brethern if a man be falne by occaſion into any fault, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe, leſt thou alſo be tempted. This example muſt we alſo follow, that we may ſhew our ſelues to beare like affection towards ſuch as are miſled, as parents beare towards their children, that they may perceaue our fatherly and motherly affection towards them, and may ſee that we ſeeke not their deſtruction but their welfare. But as for the Deuill and his miniſters, the authors of falſe doctrine and ſects, againſt them we ought by the example of the Apoſtle, to be impatient, proud, ſharpe and bitter, deteſting and condemning their falſe iugglings and deceits with aſmuch rigour and ſeueritie as may be. So parents when their childe is hurt with the biting of a dogge, are wont to purſue the dogge onely, but the weeping childe they bemone and ſpeake faire vnto it, comforting it with moſt ſweete words. The ſpirite therefore that is in Paule, is a wonderfull craftsmaſter in handling the afflicted conſciences of ſuch as are falne. Contrariwiſe the Pope (becauſe he is lead with a wicked ſpirite) breaketh out violently like a tiraunt, and rappeth out his thundercracks and curſings againſt the miſerable and terrified in conſcience: which thing may be ſeene in his Buls, & eſpecially in that Bul touching the Lords ſupper. The Biſhops alſo doe their duety neuer a whit better.The ſtudie of Bishopes to maintaine their Lordeship and ſoueraintie. They teache not the Goſpell, they are not carefull for the ſauing of mens ſoules, but onely they ſeeke Lordſhippe and ſoueraintie ouer them, and therefore their ſpeakings and doings are altogether to maintaine and ſupporte the ſame. In like maner are all the vainglorious Doctours and teachers affected.

Ʋerſe. 6. That ſo ſoone. Ye ſee how Paule himſelfe complaineth, that to fall and to erre in the faith, is an eaſy matter. In reſpect whereof he warneth the Chriſtiās in an other place, that he vvhich ſtandeth, 1 Cor. 10.12. should take hede that he fall nor. And we daily proue by experience, howe hardly the minde of man conceaueth and kepeth a ſure and ſtedfaſt faith:VVhat an hard thing it is to plant a church. Alſo with what greate difficultie a perfect people is gotten to the Lord. A man may labour halfe a ſcore yeares ere he ſhall gette ſome litle church to be righly and religiouſly ordred, and when it is ſo ordred, there creepith in ſome madde braine, yea and a very vnlearned idiote, which knoweth nothing but to ſpeake ſclaunderouſly againſt the ſincere preachers of the word, and he in one moment ouerthroweth all. Whom would not this wicked dealing moue? We by the grace of of God haue gotten here at VVitenberge the forme of a Chriſtian church. The word among vs is purely taught, the ſacraments are rightly vſed, exhortations and praiers are made alſo for all eſtates, and to be briefe, all things goe forward prouſperouſly. This moſt happy courſe of the goſpell ſome madde head would ſoone ſtoppe, and in one moment would ouerturne all that we in many yeres with greate labour haue builded.That vvhich in long time of godly preachers if builded, vp of one vvicked teachers is quickly deſtroied. Euen ſo it befell to Paule the electe veſſell of Chriſt. He had wonne the churches of Galatia with greate care and trauel, which the falſe Apoſtles in a ſhort time after his departure ouerthrew, as this and diuers other of his Epiſtles doe witneſſe. So greate is the weakenes and wreatchednes of this preſent life: and we ſo walke in the middeſt of Satans ſnares, that one fantaſticall head may deſtroy and vtterly ouerthrow in a ſhort ſpace, al that which many true miniſters, labouring night and day, haue builded vp many yeares before. This we learne at this day by experience, to our great greife, and yet we can not remedie this enormitie. The Church is a moſt tender thing.Seeing then that the church is ſo ſofte and ſo tender a thinge, and is ſo ſoone ouerthrowne, men muſt watch cherefully againſt theſe fantaſticall ſpirites: who when they haue heard a few Sermons or haue read a fewe leaues in the holy ſcriptures,He ſpeaketh of the Anabaptiſtes. by and by they make themſelues maiſters and controulers of all learners and teachers, contrary to the authoritie of all men. Many ſuch alſo thou maieſt finde at this day among handicrafts men, bold and malapert fellowes, who hauing bene tried by no temptations,The right picture of fantaſticall ſpirites. haue neuer learned to feare God, nor haue had any taſte or feeling of grace. Theſe, for that they are void of ye holy Ghoſt, teach what liketh them ſelues, & ſuch things as are plauſible to the common people. Then the vnſkilfull multitude, longing to heare newes, doe by and by ioine them ſelues vnto them: yea and many alſo which thinke themſelues well ſeene in the doctrine of faith, and after a ſort haue bene tried with temptations, are ſeduced by them. Sith Paule therefore by his owne experience may teach vs, that congregations which are wonne by exceeding greate labour,The churches are ouerthrovvne vvhile the teachers ſleepe. 1. Peter. 5.8. Math. 13.25. are eaſily and ſoone ouerthrowne, we ought with ſingular care to watch againſt the Deuil raunging euery where, leſt he come while we ſleepe, and ſow tares among the wheate: for though the ſhepardes be neuer ſo watchfull and diligent, yet is the Chriſtian flocke in daunger of Sathan. For Paule (as I ſaid) with ſingular ſtudie and diligence had planted churches in Galathia, and yet he had ſcarſly ſet his foote (as they ſay) out of the dore, but by and by the falſe Apoſtles ouerthrew ſome, whoſe fall afterward was the cauſe of greate ruines in the churches of Galatia. This ſo ſodaine and ſo greate a loſſe, no doubt was more bitter vnto the Apoſtle then death. Therefore let vs watch diligently, firſt euery one for him ſelfe, ſecondly all Teachers, not onely for them ſelues, but alſo for the whole church, that we enter not into temptation.

Ʋerſe. 6. Ye are remoued avvay. Here once againe he vſeth not a ſharpe, but a moſt gentle word. He ſayeth not. I maruell that ye ſlide ſo ſoone backe: that ye are ſo diſobedient, light, inconſtant and vnthankfull: but that ye are ſo ſoone remoued away. As if he would ſay: Ye are altogether patients or ſufferers. For ye haue done no harme, but ye haue ſuffered and receaued harme. To the intent therefore that he might call backe againe thoſe backeſliders, he rather accuſeth thoſe that did remoue, then thoſe that were remoued, and yet very modeſtly he blameth them alſo when he complaineth that they were remoued. As if he would ſay: Albeit I embrace you with a fatherly affection, and know that ye are deceaued, not by your owne fault, but by the fault of theſe falſe Apoſtles, yet notwithſtanding I would haue wiſhed, that ye had growne vp a litle more in the ſtrength of ſound doctrine. Ye tooke not hold enough vpon the word, ye rooted not your ſelues depe enough in it, and that is the cauſe that at ſo light a blaſt of winde, ye are carried away and remoued.Vvhat Hierom vvould that Paule should meane by calling them Galathians. Ierome thinketh that Paule ment to enterprete the name of the Galathians by alluding to the Hebrew word Galath, which is as much to ſay, as, falne or caried away. As though he would ſay: Ye are right Galathians both in name and in dede, that is to ſay, falne, or remoued away. Some thinke that we Germans are deſcended of the Galathians. Neither is this diuination perhaps vntrue.The diſpoſitiō of the Germaines. For we Germans are not much vnlike to them in nature. And I my ſelfe alſo am conſtrained to wiſh to my cuntreimen more ſtedfaſtnes and conſtancie. For in all things that we doe, at the firſt brunt we be very hotte: but when that heate of our firſt affections is alaied, anone we become more ſlacke, and looke with what raſhnes we beginne things, with the ſame we geue them ouer and vtterly reiect them. This may vvel be ſaid of vs English men, for our heat is ſone cooled, and that may appeare by our cold proceedings at this day.At the firſt when the light of the goſpel, after ſo great darknes of mens traditions began to appeare, many were zelouſly bent to godlines: they heard Sermons greedely, & had the miniſters of Gods word in reuerence. But now when the doctrine of pietie and godlines is happely reformed, with ſo great encreaſe of Gods word, many which before ſeemed earneſt diſciples, become contemners and very enemies. Who not onely caſt of the ſtudie and zeale of Gods word, and deſpiſe the miniſters therof, but alſo hate all good learning, and become plaine hogs and bellie Gods, worthy doutles to be compared vnto thoſe fooliſh and inconſtant Galathians.

Verſe. 6. From him that hath called you in the grace of Chriſt. A double expoſition vpon this place.This place is ſomewhat doubtfull, and therfore it hath a double vnderſtanding. The firſt is: From that Chriſt that hath called you in grace. The other is: From him, that is to ſay, from God vvhich hath called you in the grace of Chriſt. I embrace the former. For it liketh me that euen as Paule a litle before made Chriſt the Redemer, who by his death deliuereth vs from this preſent euill world: alſo the giuer of Grace and Peace equally with God the father: ſo he ſhould alſo make him here the caller in grace: For Paules ſpeciall purpoſe is, to beat into our minds the benefite of Chriſt, by whom we come vnto the father. There is alſo in theſe wordes: From him that hath called vs in grace, a great vehemencie. Wherin is contained withal a contrary relation. As if he would ſay: Alas, how lightly do you ſuffer your ſelues to be withdrawne and remoued from Chriſt, which hath called you: not as Moiſes did, to the law, workes, ſinne, wrath and damnation, but altogether to grace. So we alſo complaine at this day with Paule, that the blindnes and peruerſnes of men is horrible, in that none will receaue the doctrine of grace and ſaluation. Or if there be any that receaue it, yet they quickly ſlide backe againe and fall from it, whereas notwithſtanding it bringeth with it all good things,VVhat good things the doctrine of grace bringeth vvith it. as well ghoſtly as bodely, namely forgeuenes of ſinnes, true righteouſnes, peace of conſcience, and euerlaſting life. Moreouer it bringeth light and ſound iudgement of all kindes of doctrine and trades of life. It approueth & eſtabliſheth ciuill gouernment, houſhold gouernment, and all kindes of life that are ordained and appoynted of God. It rooteth vp all doctrines of errour, ſedition, confuſion and ſuch like: and it putteth away the feare of ſinne and death, and to be ſhort, it diſcouereth all ſubtile ſlights and works of the Deuill, and openeth the benefits and loue of God towards vs in Chriſt. What (with a miſchiefe) meanes the world to hate this word, this glad tidings of euerlaſting comfort, grace, ſaluation and eternall life ſo bitterly, and to perſecute it with ſuch helliſh outrage? Paule before called this preſent world, euill and wicked, that is to ſay, the Deuils kingdome: For els it would acknowledge the benefite and mercie of God:The vvorld hateth the light, and loueth darknes. Io. 1.9.10. but foraſmuch as it is vnder the dominion of the deuill, it doth therefore careleſly and deſperatly deſpiſe & perſecute theſe things, louing darknes, errours and the kingdome of the Deuill, more then the light, truth, & kingdome of Chriſt. And this it doth not through ignorance or errour, but through the malice of the deuill. Which thing hereby may ſufficiently appeare, in that Chriſt the ſonne of God by giuing him ſelfe to death for the ſinnes of all men, hath gained nothing els of this froward and forlorne world,VVhat revvard the vvicked vvould repay to Chriſt for his benefits. Io. 1.5. but that for this his ineſtimable benefite, it blaſphemeth him, and perſecuteth his moſt healthfull word, and faine would yet ſtill naile him to the croſſe, if it could. Therefore not onely the world dwelleth in darkenes, but it is darkenes it ſelfe, as it is written in the firſt of Iohn. Paule therfore amplifieth theſe words: From Chriſt vvho hath called you. As though he would ſay: My preaching was not of the hard lawes of Moſes, neither taught I that you ſhould be bondſlaues vnder the yoke: but I preached the onely doctrine of grace and freedome from the lawe, ſinne, death, the deuill and damnation: That is to ſay, that Chriſt hath mercifully called you in grace, that ye ſhould be freemen vnder Chriſt, and not bōdmen vnder Moſes, whoſe Diſciples ye are now become againe by meanes of your falſe Apoſtles, who by the lawe of Moiſes called you not vnto grace, but vnto wrath, to the hating of God, to ſinne and death.The calling of Chriſt. But Chriſtes calling bringeth grace and ſauing health. For they that be called by him, in ſtede of the lawe that worketh ſorrow, doe gaine the glad tidings of the Goſpel, and are tranſlated out of Gods wrath into his fauour, out of ſinne into righteouſnes, and out of death into life. And will you ſuffer your ſelues to be carried, yea and that ſo ſoone and ſo eaſily an other way, from ſuch a liuing fountaine, full of grace and and life? Now if Moſes call men to Gods wrath and to ſinne by the law of God, whither ſhall the Pope call men by his owne traditions? The other ſenſe, that the father calleth in the grace of Chriſt, is alſo good: but the former ſenſe concerning Chriſt, ſerueth more fitly for the comforting of afflicted conſciences.

Verſe. 6, Vnto an other Goſpell. Here we may learne to eſpie the craftie ſleights and ſubtilties of the Deuill. No heretike commeth vnder the title of errours and of the Deuill,The vvhite Deuill. neither doth the Deuill himſelfe come as a Deuill in his owne likenes, eſpecially that white Deuill which we ſpake of before. Yea euen the blacke deuill, which forceth men to manifeſt wickednes, maketh a cloke for them to couer that ſinne which they committe or purpoſe to committe. The murtherer in his rage ſeeth not that murther is ſo greate and horrible a ſinne as it is in deede, for that he hath a cloke to couer the ſame. Whoremaſters, theeues, couetous perſons, drunkards and ſuch others, haue wherwith to flatter them ſelues and couer their ſinnes.The blacke Deuill. So the blacke deuill alſo commeth out diſguiſed and counterfet in all his works and deuiſes. But in ſpirituall matters, where Sathan commeth forth, not blacke, but white in the likenes of an Angell or of God him ſelfe,Sathan chaū geth himſelfe into an Angel of light. there he paſſeth himſelfe with moſt craftie diſſimulation and wonderfull ſleights, and is wont to ſet forth to ſale his moſt deadly poiſon for the doctrine of grace, for the word of God, for the Goſpell of Chriſt. For this cauſe Paule calleth the doctrine of the falſe Apoſtles Sathans miniſters, a goſpell alſo, ſaying: vnto an other Goſpell: but in deriſion. As though he would ſay: ye Galathians haue now other Euangeliſtes and an other Goſpell. My Goſpell is now deſpiſed of you: it is now no more in eſtimation among you. Hereby it may eaſily be gathered, that theſe falſe Apoſtles had condemned the Goſpell of Paule among the Galathians, The falſe Apoſtles condemne Paules doctrine. Acts. 15.5. ſaying: Paule in deede hath begunne well, but to haue begunne well it is not enough: for there remaine yet many higher matters. Like as they ſay in ye .15. of the Acts: It is not enough for you to beleue in Chriſt or to be baptiſed, but it behoueth alſo that ye be circumciſed: For except ye be circumciſed after the lavv of Moſes, ye can not be ſaued. This is aſmuch to ſay, as Chriſt is a good workman, which hath in deede begunne a building, but he hath not finiſhed it: for this muſt Moſes doe. The nature of heretiks liuely painted outSo at this day, when the fantaſticall Anabaptiſtes and others can not manifeſtly condemne vs, they ſay: Theſe Lutherans haue the ſpirite of fearefulnes, they dare not franckly and freely profeſſe the truth, and goe thorow with it. In deede they haue laid a foundation, that is to ſay, they haue well taught faith in Chriſt, but the beginning, midle, and end muſt be ioyned together. To bring this to paſſe, God hath not giuen it vnto them, but hath left it vnto vs. So theſe peruerſe and deueliſh ſpirits, ſet out and aduaunce their owne wicked preachings, calling them the word of God,The Deuill vvill not be blacke in his Miniſters. and ſo deceaue many vnder the colour of Gods name. For the Deuill will not be ougly and blacke in his miniſters, but faire and white. And to the end he may appeare to be ſuch a one, he ſetteth out and decketh all his words and works with the colour of truth, and with the name of God.A prouerbe among ths Germains. Hereof is ſprong that common prouerbe among the Germains: In Gods name beginneth all miſchiefe. Wherefore let vs learne that this is a ſpeciall point of the deuils cunning, that if he can not hurt by perſecuting and deſtroying,The Deuill doth more hurt on the right hand then on the left. he doth it vnder a colour of correcting and building vp. So now a dayes he perſecuteth vs with force and ſword, that when we are once taken away and diſpatched, he may not onely deface the Goſpell, but vtterly ouerthrow it. But hitherto he hath preuailed nothing, for he hath ſlaine many, who haue conſtantly confeſſed this our doctrine to be holy and heauenly: through whoſe bloud the Church is not deſtroied but wattred. Foraſmuch therefore as he could preuaile nothing that way, he ſtirreth vp wicked ſpirits and vngodly teachers, which at the firſt allow our doctrine, and teach the ſame with a common conſent together with vs. But afterwards they ſay, that it is our vocation to teach the firſt principles of Chriſtian doctrine, and that the very myſteries of the ſcriptures are reueiled vnto them from aboue by God himſelfe, and that they are called for this purpoſe, that they ſhould open them to the world. After this maner doth the Deuill hinder the courſe of the Goſpell, both on the right hand and on the left, but more on the right hand (as I ſaide before) by building and correcting, then on the left by perſecuting and killing. Wherefore it behoueth vs to pray without ceaſing, to reade the holy ſcriptures, to cleaue faſt vnto Chriſt and his holy word, that we may ouercome the Deuils crafte and ſubtilties, with which he aſſaileth vs both on the righte hande and on the lefte.Epheſ. 6.22. For vve vvreſtle not againſt flesh and bloud, but againſt rule, againſt povver, againſt the vvorldly gonerners, the Princes of the darkenes of this vvorld, againſt ſpirituall vvickedneſſes in heauenly things.

Verſe. 7. VVhich is not an other Goſpell, but that there be ſome vvhich trouble you. Here againe he excuſeth the Galathians, and moſt bitterly reproueth the falſe Apoſtles. As though he would ſay: Ye Galathians are borne in hand, that the Goſpell which ye haue receaued of me, is not the true and ſincere goſpell, and therefore ye thinke ye do well to receaue that new goſpell which the falſe apoſtles doe teach, and that it is better then mine. I doe not ſo much charge you with this fault, as thoſe diſturbers which trouble your conſciences, and pull you out of my hand.The troublers of the church. Here you ſee againe, how vehement and hoate he is againſt thoſe deceauers, and with what rough and ſharpe words he painteth them out, calling them troublers of the Churches: which doe nothing elſe but ſeduce and deceaue innumerable poore conſciences, geuing occaſions of horrible miſchiefes and calamities in the congregations. This great miſchiefe we alſo at this day are conſtrained to ſee, to the great griefe of our hartes, and yet are we no more able to remedie it, then Paule was at that time. Hovve the falſe Apoſtles had ſlaundered Paule.This place witneſſeth, that thoſe counterfait Apoſtles had reported Paule to be an vnperfect Apoſtle, and alſo a weake and erroneous preacher. Therefore here on the other ſide he calleth them troublers of the Churches, and ouerthrowers of Chriſtes goſpell. Thus they condemned eche other. The falſe Apoſtles condemned Paule, and Paule againe the falſe Apoſtles. And the like contending and condemning hath euer bene in the Church, ſpecially when the doctrine of the goſpell hath flouriſhed, to wit, that wicked teachers doe perſecute, condemne, and oppreſſe the godly: and on the contrary part, that the godly doe reproue and condemne the vngodly. That vngodly teachers condemne and perſecute the godly.The Papiſts, and bragging ſpirites do at this day hate vs deadly, and condemne our doctrine as wicked and erroneous. Yea moreouer they lie in wait for our goods and liues. And we againe doe with a perfect hatred deteſt and condenme their wicked and blaſphemous doctrine. In the meane while the miſerable people are at a ſtay, wauing hether and thither as vncertaine and doubtfull to which part they may leane, or whom they may ſafely follow: and this is, becauſe it is not geuen to euery one to iudge Chriſtianly of ſuch great and waightie matters. But the ende will ſhew which part teacheth truely, and which of them doth iuſtly condemne other. Sure it is that we perſecute no man, oppreſſe no man, put no man to death, neither doth our doctrine diſquiet mens conſciences, but deliuereth them out of innumerable errours and ſnares of the Deuill. For the truth hereof we haue the teſtimonie of many good men, who geue thankes vnto God, for that by our doctrine they haue receiued certaine and ſure conſolation to their conſciences. Wherfore like as Paule at that time was not to be blamed that the Churches were troubled, but the falſe Apoſtles: ſo alſo at this day it is not our fault, but the fault of the Anabaptiſts and ſuch fantaſtical ſpirits, that many and great troubles are in the Church. Marke here diligently,Euery one that teacheth vvorkes, is a troubler of mens conſciences. that euery teacher of workes and of the righteouſnes of the law, is a troubler of the Church, and of the conſciences of men. And who would euer haue beleeued that the Pope, Cardinals, Biſhops, Monkes, and that whole Sinagoge of Satan, ſpecially the Founders of thoſe holy religious orders (of which number neuertheles God might ſaue ſome by miracle) were troublers of conſciences? Yea verely they be yet farre worſe then were thoſe falſe Apoſtles. For the falſe Apoſtles taught, that beſides faith in Chriſt, the workes of the law of God were alſo neceſſary to ſaluation.The Papiſtes vvorſe then the falſe Apoſtles amōg the Galathians. But the Papiſtes omitting Faith, haue taught mens traditions and workes not commaunded of God, but deuiſed by themſelues without and againſt the worde of God: and theſe haue they not only made equall with the word of God, but alſo exalted them farre aboue it. But the more holy that the heretikes ſeeme to be in outward ſhew, ſo much the more miſcheefe they doe. For if the falſe Apoſtles had not ben endued with notable giftes, with great authoritie, and a ſhewe of holines, and had not vaunted themſelues to be Chriſtes miniſters, the Apoſtles diſciples, and ſincere preachers of the goſpel: they could not ſo eaſily haue defaced Paules authoritie, and led the Galathians out of the way. Nowe, the cauſe why he inueyeth ſo ſharply againſt them, calling them the troublers of the Churches, is, for that beſides Faith in Chriſt, they taught that Circumciſion and the keeping of the law was neceſſary to ſaluation. The which thing Paule him ſelfe witneſſeth in the fifte Chapiter following. And Luke in the fiftenth of the Actes declareth the ſame thing in theſe wordes: That certaine men comming dovvne from Iudea, taught the brethern, ſaying: Actes. 15.1. Except ye be circumciſed after the cuſtome of Moiſes, ye can not be ſaued. Wherfore the falſe Apoſtles moſt earneſtly and obſtinately contended that the law ought to be obſerued. Vnto whom the ſtifnecked Iewes forthwith ioyned them ſelues, and ſo afterwardes eaſily perſwaded ſuch as were not ſtabliſhed in the Faith, that Paule was not a ſincere teacher becauſe he regarded not the law, but preached ſuch a doctrine as did aboliſh and ouerthrow the law. It ſeemed vnto them a very ſtraunge thing that the lawe of God ſhould vtterly be taken away, and the Iewes which had euer vntill that time bene counted the people of God, to whom alſo the promiſes were made, ſhould be now reiected. Yea it ſeemed yet a more ſtraunge thing vnto them, that the Gentiles being wicked Idolaters, ſhould attaine to this glory and dignitie, to be the people of God without Circumciſion, and without the works of the law, by grace onely and Faith in Chriſt. Theſe things had the falſe Apoſtles amplified and ſet forth to the vttermoſt, that they might bring Paule into more hatred among the Galathians. And to the ende they might ſet them the more ſharply againſt him, they ſayd that he preached vnto the Gentiles fredome from the law,Falſe Apoſtles brag of their ovvne doings and diſpraiſe other mens. to bring into contempt, yea and vtterly to aboliſh the law of God and the kingdom of the Iewes, contrary to the law of God, contrary to the cuſtome of the Iewiſh nation, contrary to the example of the Apoſtles, and to be ſhort, contrary to his owne example: Wherefore he was to be ſhunned as an open blaſphemer againſt God, and a rebell againſt the whole common weale of the Iewes, ſaying that they themſelues ought rather to be heard, who beſides that they preached the Goſpell rightly, were alſo the very diſciples of the Apoſtles: with whom Paule was neuer conuerſant. By this policie they defamed and defaced Paule among the Galathians: ſo that by this their peruerſe dealing, of very neceſſitie Paule is compelled with all his mighte to ſet him ſelfe againſte theſe falſe Apoſtles: whom he boldly reproueth and condemneth, ſay-ing that they are the troublers of the Churches and ouerthrowers of Chriſtes goſpell, as followeth:

Ʋerſe. 7. And intendeth to peruert the Goſpell of Chriſt. Falſe Apoſtles trouble and ouerthrovv the goſpell of Chriſt.That is to ſay, they doe not onely goe about to trouble you, but alſo vtterly to aboliſh and ouerthrow Chriſtes Goſpell. For theſe two things the Deuill practiſeth moſt buſily. Firſt, he is not contented to trouble and deceaue many by his falſe Apoſtles, but moreouer he laboureth vtterly to ouerthrow the Goſpell by them, and neuer reſteth till he haue brought it to paſſe.The moſt vvicked teachers vvould be taken for holy inſtructers. Yet ſuch peruerters of the Goſpell can abide nothing leſſe, then to heare that they are the Apoſtles of the Deuill: nay rather they glory aboue others in the name of Chriſt, and boaſt themſelues to be the moſt ſincere preachers of the Goſpell. But becauſe they mingle the law and the Goſpell together, they can not but be the peruerters of the Goſpell. For either Chriſt muſt remaine and the law periſh: or the law muſt remaine and Chriſt periſh: For Chriſt and the law can by no meanes agree and raigne together in the conſcience. Where the righteouſnes of the law ruleth, there can not the righteouſnes of grace rule. And againe, where the righteouſnes of grace raigneth, there can not the righteouſnes of the lawe raigne: for one of them muſt needes geue place vnto the other. And if thou canſt not beleeue,The righteouſnes of the lavv, and the righteouſnes of grace are contrary. that God will forgeue thy ſinnes for Chriſtes ſake, whom he ſent into the world to be our high prieſt: how then I pray thee, wilt thou beleeue that he will forgeue the ſame for the works of the law, which thou couldeſt neuer performe: Or for thine owne workes, which (as thou muſt be compelled to confeſſe) be ſuch, as it is impoſſible for them to counteruaile the iudgement of God? Wherefore the doctrine of Grace can by no meanes ſtande with the Doctrine of the Lawe. The one muſt ſimplye be refuſed and aboliſhed, and the other confirmed and ſtabliſhed,They that mingle the righteouſnes of the lavve and grace together, are ſubuerters of the goſpell of Chriſt. For as Paule ſayeth here, to mingle the one with the other, is to ouerthrow the Goſpell of Chriſt. And yet if it come to debating, the greater parte ouercommeth the better. For Chriſt with his ſide is weake, and the Goſpell is but a fooliſh preaching. Contrariwiſe, the kingdome of the world and the Deuill the prince thereof, are ſtrong. Beſides that, the wiſedom and righteouſnes of the fleſh cary a goodly ſhew. And by this meanes the righteouſnes of grace and Faith is loſt, and the other righteouſnes of the law and workes aduaunced and maintained. But this is our comforte, that the Deuill with all his limmes, can not doe what he would. He may trouble many, but he can not ouerthrow Chriſtes Goſpell. The truth may be aſſailed, and may come in daunger, but peariſh it can not. It may be aſſailed, but vanquiſhed it can not be: For the vvord of the Lord indureth for euer. The diſcommodities that follovv the mingling of faith and vvorks together.It ſeemeth to be a light matter, to mingle the lawe and the Goſpell, faith and works together: but it doth more miſchiefe then mans reaſon can conceaue. For it doth not onely blemiſh and darken the knowledge of grace, but alſo it taketh away Chriſt with all his benefits, and it vtterly ouerthroweth the Goſpell, as Paule ſaith in this place. The cauſe of this great euill is our fleſh: which being plunged in ſinnes, ſeeth no way how to get out but by works, & therefore it would liue in the righteouſnes of the lawe, and reſt in the truſt and confidence of her owne works. Wherefore it is vtterly ignoraunt of the doctrine of faith and grace: without which notwithſtanding it is impoſſible for the conſcience to finde reſt and quietnes. It appeareth alſo by theſe words of Paule: And intend to peruert the Goſpell of Chriſt, that the falſe Apoſtles were exceeding bolde and ſhameleſſe, which with all their might ſet them ſelues againſt Paule. Wherefore he againe, vſing his ſpirite of zeale and feruencie, and being fully perſwaded of the certaintie of his calling, ſetteth him ſelfe ſtrongly againſt them, & wōderfully magnifieth his miniſtery, ſaying:

Verſe. 8. But though that vve or an Angell from heauen preach vnto you othervviſe then that vve haue preached vnto you, let him be accurſed. The vehemēt zeale of Paule againſt the falſe Apoſtles.Here Paule caſteth out very flames of fire, and his zeale is ſo feruent that he beginneth alſo almoſt to curſe the Angels. Although, ſayth he, that we our ſelues, euen I and my brethren Timothy and Titus, and as many as teach Chriſt purely with me (I ſpeake not now of thoſe ſeducers of cōſciences): yea or if an angel from heauen preach vnto you &c. notwithſtanding I would rather, that I my ſelfe, my brethren, yea & the very Angels from heauen alſo, ſhould be holden accurſed, then that my Goſpel ſhould be ouerthrowen. This is in deede a vehement zeale, that he dare ſo boldly curſe, not onely him ſelfe and his brethren, but alſo euen an Angell from heauen. The Greke word Anathema, in Hebrew Herem, ſignifieth a thing accurſed, execrable, and deteſtable: which hath nothing to doe, no participation, or communion with God. So the citie Hierico (ſaith Ioſua) shalbe accurſed for euer, Ioſua. 6.26. that it neuer be builded vp againe. And in the laſt of Leuiticus it is written: Nothing ſeparate from the common vſe, vvhich shal be ſeparate from man, Leuit. 16.29. shalbe redemed but die the death, vvhether it be man or beaſt. Exod. 17.14. So God had appointed that Amalech, & certaine other cities accurſed by gods owne ſentence, ſhould be vtterly raſed and deſtroied. This then is Paules minde: I had rather that my ſelfe, and other my brethren, yea and an Angell from heauen ſhould be accurſed, then that we or others ſhould preach any other Goſpell, then that which we haue preached already. So Paule firſt curſeth him ſelfe: for cunning artificers are wont firſt to finde faulte with themſelues, that they may the more frely and ſharply afterwards reproue others. Paule therfore concludeth, that there is no other Goſpell beſides that, which he himſelfe had preached.The Goſpell of Paule. But he preached not a Goſpell which he had him ſelfe deuiſed, but the ſame which God promiſed before by his Prophets in the holy ſcriptures. Rom. 1. Therefore he pronounceth him ſelfe and others, yea euen an Angell from heauen,Acts. 13.2. Rom. 1.2. Deut. 18.15. Act. 3.22. to be vndoubtedly accurſed, if they teach any thing contrarie vnto the firſt Goſpell. For the voice of the Goſpell once ſent forth shall not be called backe againe til the day of iudgment.

Verſe. 9. As vve ſaid before ſo ſay vve novv againe, if any man preach vnto you othervviſe then that you haue receaued, let him be accurſed. He repeteth the ſelfe ſame thing, onely chaunging the perſons. Before he curſed him ſelfe, his brethren, and an Angell from heauen. Here if there be any (ſaith he) beſides vs, which preach vnto you any other Goſpell then that ye haue receaued of vs, let them alſo be accurſed. Therefore he plainly excommunicateth and curſeth all teachers in generall, him ſelfe, his brethren, an Angell,The vehemencie of Paule againſt the falſe Apoſtles. & moreouer all others whatſoeuer, namely all thoſe falſe teachers his aduerſaries. Here appeareth an exceeding greate feruencie of ſpirite in the Apoſtle, that dare curſe all teachers thorow out the whole world and in heauen, which peruert his Goſpel & teach any other. For all men muſt either beleue that Goſpel that Paule preached, or els they muſt be accurſed and condemned.An horrible ſentence againſt the Papiſtes. O would to God this terrible ſentence of the Apoſtle might ſtrike a feare into their harts that ſeeke to peruert the Goſpel of Paule: of which ſorte at this day (the more it is to be lamented) the world is full. The chaunging of perſons is here to be marked. For Paule ſpeaketh otherwiſe in his firſt curſing, then he doth in this ſecond. In the firſt he ſaith: If vve or an Angell from heauen, preach vnto you any other Goſpell then that vve haue preached vnto you. In the ſecond: then that you haue receaued. And this he doth of purpoſe, leſt the Galathians ſhould ſay: We, o Paule, do not peruert the goſpell that thou haſt preached vnto vs: we vnderſtood thee not rightly, but the teachers that came after thee, haue declared vnto vs the true meaning therof. This (ſaith he) wil I in no caſe admitte. They ought to adde nothing, neither to correct it: but that which you heard of me, is the ſincere word of God: let this onely remaine. Neither doe I deſire my ſelfe to be an other maner of teacher then I was, nor you other diſciples. Wherefore, if ye heare any man, bringing any other Goſpel then that ye haue heard of me, or bragging that he will deliuer better things then ye haue receaued of me, let him and his diſciples be both accurſed. The contents of the tvvo firſt chapters.The firſt two chapters, in a maner containe nothing els but defences of his doctrine, and confutations of errours. For in the ende of the ſecond chapter, at the laſt he beginneth to handle the article of iuſtification. Notwithſtanding, this ſentence of Paule ought to admoniſh vs, that ſo many as thinke the Pope to be the iudge of holy ſcripture, are accurſed. Which thinge the Popes Scholemen haue wickedly taught,The reaſon of the Papiſts, to proue that the Church is aboue the ſcripture. ſtanding vpon this ground: The church hath allowed foure Goſpels onely: therefore there are but foure. For if it had allowed more, ther had ben more. Now ſeeing the Church might receaue and allowe ſuch and ſo many Goſpels as it would, therefore the Church is aboue the Goſpell. A goodly argument forſoth. I approue the ſcrpture, Ergo I am aboue the ſcripture. Iohn Baptiſt acknowledgeth and confeſſeth Chriſt and pointeth to him with his finger, therfore he is aboue Chriſt. The Church approueth the Chriſtian faith and doctrine, therefore the Church is aboue them. For the ouerthrowing of this their wicked and blaſphemous doctrine againſt God, thou haſt here a plaine text like a thunderbolt, wherein Paule ſubiecteth both him ſelfe and an Angell from heauen, and Doctours vpon earth, and all other teachers and maiſters whatſoeuer, vnder the authoritie of the ſcripture. For they ought not to be maiſters, iudges, or arbiters, but onely witneſſes, diſciples and confeſſours of the Church,The vvord of God muſt only be taught in the church. whether it be the Pope, Luther, Auguſtine, Paule, or an Angell from heauen. Neither ought any doctrine to be taught or heard in the Church beſides the word of God, that is to ſay, the holy ſcripture. Otherwiſe accurſed be both the teachers and hearers together with their doctrine.

Verſe. 10. For novve preach I mans doctrine or Gods? Theſe words are ſpoken with the ſame vehemencie that the former were. As if he would ſay: Am I Paule ſo vnknowen amongeſt you, which haue preached ſo openly in your churches? Are my bitter conflicts and ſo many ſharpe battails againſt the Iewes, yet vnknowne vnto you? It appeareth, I thinke, ſufficiently vnto you by my preaching, by ſo many and great afflictions which I haue ſuffered, whether I ſerue men or God. VVhat revvard Paule receaued for his paines taking. VVhat the miniſters of God ought to ſeeke. For all men ſee that by this my preaching I haue not onely ſtirred vp perſecution againſt me in euery place, but haue alſo procured the cruell hatred both of mine owne nation and of all other men. I ſhew therefore plainely enough that I ſeeke not by my preaching the fauour or liking of men, but to ſet forth the goodnes and glory of God. Neither doe we (be it ſpoken without bragge) ſeeke the fauour of men by our doctrine.Epheſ. 2.3. For we teach that all men are wicked by nature, and the children of wrath. We condenme mans freewill,The ſumme and effect of the doctrine of the Goſpel. his ſtrength, wiſedome and righteouſnes, and all religion of our deuiſing. And to be ſhorte, we ſay that there is nothing in vs that is able to deſerue grace and the forgeuenes of ſinnes: but we preach, that we obtaine this grace by the free mercy of God onely for Chriſtes ſake.Pſal. 19.[illegible: 1 letter] For ſo the heauens shevv forth the glory of God and his vvorkes, condemning all men generally with their works. This certes is not to preach for the fauour of men and of the world. For the world can abide nothing leſſe then to heare his wiſedome, righteouſnes, religion, and power condemned. And to ſpeake againſt thoſe mighty and glorious gifts of the world, is not to flatter the world, but rather to procure hatred and indignation of the world. For if we ſpeake againſt men or againſt any ſuch things as pertaine to their glory, it can not be, but that cruell hatred, perſecutions, excommunications, murthers and condemnations therevpon muſt needes follow, If then (ſaith Paule) they ſee other matters, why ſee they not this alſo, that I teach the things yt are of God & not of men? that is to ſay:To teach the things that are of God, yt I ſeeke no mans fauour by my doctrine, but I ſet out Gods mercie offred vnto vs in Chriſt. For if I ſought the fauour of men, I would not condenme their workes. Now for as much as I condemne mens workes, that is to ſay, becauſe I ſhew Gods iudgement out of his word (whereof I am a Miniſter) againſt all men, how that they are ſinners, vnrighteous, wicked, children of wrath, bondſlaues of the deuill and damned, and that they are not made righteous by works, or by circumciſion, but by grace onely and faith in Chriſt: therfore I procure vnto my ſelfe the deadly hatred of men. For they cā abide nothing leſſe, than to be taken for ſuch maner of men: nay rather they would be praiſed for wiſe, righteous, and holy. Wherfore this witneſſeth ſufficiently, that I teach not mans doctrine. After the ſame maner Chriſt ſpeaketh alſo in the ſeuenth of Iohn:Iohn. 7.7. VVhy the vvorld hateth Chriſt. Iohn. 3.19. The vvorld can not hate you, but me it hateth, becauſe I teſtifie of it that the vvorkes thereof are euill. And in the third of Iohn: This is condemnation, that light is come into the vvorld, and men loued darknes more then light, becauſe rheir vvorkes vvere euill. Nowe, that I teach the things which are of God (ſaith the Apoſtle) hereby it may ſufficiently appeare, that I preach the grace, goodnes & glory of God alone. Moreouer, he that ſpeaketh (as Chriſt ſaith) thoſe things which his Lord and maiſter hath commaunded him, and glorifieth not him ſelfe, but him whoſe meſſenger he is, bringeth and teacheth the true woorde of God. But I teache thoſe things onely which are commaunded me from aboue: neither glorifie I my ſelfe, but him that ſent me.Signes that teſtifie Paules doctrine to be true. Beſides that, I ſtirre vp againſt my ſelfe the wrath and indignation both of the Iewes and Gentiles: Therefore my doctrine is true, pure, certaine and of God, neither can there be any other, (much leſſe then, any better) then this my doctrine is. Wherfore whatſoeuer doctrine els teacheth not as mine doth, that all men are ſinners and are iuſtified by faith only in Chriſt, muſt needes be falſe, wicked, blaſphemous, accurſed and deuilliſh: and ſuch alſo are all they which either teach it or receaue it. So we with Paule both boldly and aſſuredly doe pronounce all ſuch doctrine to be accurſed and abhominable, as diſſenteth from ours. For in deede we ſeke not by our preaching the praiſe of men or the fauour of Princes or Biſhops, but the fauour of God alone, whoſe onely grace and mercy we preach, deſpiſing and treading vnder our feete whatſoeuer is of our ſelues. Whoſoeuer he be then which ſhall teach any other goſpell, or that which is contrary to ours, let vs be bold to ſay that he is ſent of the Deuill, and hold him accurſed.

Verſe. 10. Or goe I about to pleaſe men? That is, doe I ſerue men or God? He hath alwaies a glaunce at the falſe Apoſtles.Falſe Apoſtles ſeeke to pleaſe men. Theſe (ſaith he) muſt nedes ſeeke to pleaſe & to flatter men: for by this meanes they ſeeke, that they againe may glory in their fleſh. Moreouer, becauſe they will not beare the hatred and perſecution of men, they teach circumciſion, onely to auoide the perſecution of the croſſe of Chriſt, as followeth in the 5 chapter. So at this day you may finde many which labour to pleaſe men,Teachers of mens traditions doe pleaſe men. & to the end they may liue in peace and ſecuritie of the fleſh, they teach mans doctrine, that is to ſay, wicked things, or els they allow the blaſphemies and wicked iudgements of the aduerſaries, contrary to the word of God and againſt their owne conſcience, that they may keepe ſtil the fauour of Princes and Biſhops, and enioy their goods: But we, becauſe we endeuour to pleaſe God and not mē,The revvard of godly teachers. do ſtirre vp againſt vs the malice of the Deuill and of hell it ſelfe: we beare the reproches and ſclaunders of the world, death, & al the miſchiefes that can be wrought againſt vs. So ſaith Paule here: I ſeeke not to pleaſe men, that they may praiſe my doctrine, and report me to be an excellent teacher, but I deſire only that my doctrine may pleaſe God: and by this meanes I make men my mortal enemies. Which thing I find by experience to be moſt true: for they requite me with infamy, ſclaunder, impriſonment and ſword. Contrariwiſe, the falſe Apoſtles teach the things that are of men, that is to ſay, ſuch things as be pleaſant and plauſible to mans reaſon, and that to the end they may liue in eaſe and purchaſe the fauour, good will and praiſe of the people. And ſuch men finde that they ſeeke for.The revvard of falſe and vngodly teachers. Mat. 6.2. For they are praiſed and magnified of men. So ſaith Chriſt alſo. Math. 6. That hypocrits do al things to be praiſed of mē. And in the. 5. of Iohn he ſharply reproueth ſuch: Hovv can ye beleue (ſaith he) vvhich receaue honour one of an other, and ſeeke not the honour that commeth of God alone? Theſe things which Paule hath hitherto taught,Io. 5.44. are in a maner examples onely. In the meane time notwithſtanding he is very earneſt euery where, in prouing his doctrine to be ſincere and vnfained. Therefore he exhorteth the Galathians that they forſake it not for any other doctrine.

Verſe. 10. For if I should yet pleaſe men I vvere not the ſeruaunt of God? All theſe things are to be referred to the whole office and miniſterie of Paule, to ſhew what a contrarietie there was betwene his conuerſation before in the Iewiſh law, and his conuerſation now vnder the goſpell. As if he would ſay: Doe ye thinke that I goe about ſtill to pleaſe men, as I did in times paſt? So he ſpeaketh afterwardes in the fifte chapter.Verſe. 11. If I yet preach Circumciſion, vvhy doe I ſuffer perſecution? As though he would ſay: Doe ye not ſee and heare of my daily conflictes, great perſecutions and afflictions? After I was conuerted & called to office of Apoſtleſhip, I neuer taught mans doctrine, neither ſought I to pleaſe men, but God onely. That is to ſay: I ſeke not by my miniſterie & doctrine the praiſe and fauour of men, but of God. Here againe is to be marked how maliciouſly and craftely the falſe apoſtles went about to bring Paule into hatred among the Galathians.Lies and ſclā ders deuiſed by the falſe Apoſtles againſt Paule. They picked out of his preachings & wrytings certaine cōtradictions (as our aduerſaries at this day do out of our bokes), & by this meanes they would haue cōuinced him yt he had taught cōtrary things. Wherfore they ſaid yt ther was no credit to be geuē vnto him: but ye Circūciſiō and the law ought to be kept. Which thing he himſelf alſo by his example had allowed,Acts. 16.5. Acts. 18.13. Acts. 21.24. becauſe he had circumciſed Timothy according to the lawe, had purified him ſelfe with other foure men in the temple at Ieruſalem, & had ſhauen his head at Cenchrea. Theſe cauillers ſurmiſed that Paule was conſtrayned to doe theſe thinges by the commaundement and authority of the Apoſtles. Which notwtſtanding he had kept as indifferent, bearing with the infirmity of the weake brethern (which yet vnderſtode not the chriſtian liberty) leſt they ſhould be offended. To whoſe cauillations thus he aunſwereth: How true it is which the falſe apoſtles forge againſt me for the ouerthrowing of my goſpell, and ſetting vp of the law and Circumciſion againe, the matter it ſelfe ſufficiently declareth. For if I would preach the law and Circumciſion, and commend the ſtrength, power, and will of man, I ſhould not be ſo hated of them, but ſhould pleaſe them maruelouſly well.

Verſ. 11.12. Novv I certefie you brethern, that the goſpell vvhich vvas preached of me,1 Cor. 15.1. Acts. 9.1. vvas not after man. For neither receaued I it of man, neither vvas I taught it but by the reuelation of Ieſus Chriſt. The chiefe purpoſe of Paule in this diſputation.Here is the principal poynt of all this matter: which containeth a confutation of his aduerſaries, and a defence of his doctrine to the ende of the ſecond chapter. This he vrgeth, this he ſtandeth vpon, & with an oth confirmeth it, yt he learned not his goſpel of any man, but receaued the ſame by the reuelation of Ieſus Chriſt. And in that he ſweareth, he is conſtrained ſo to do, yt the Galathians may beleue him, and alſo, that they ſhould geue no eare to yt falſe Apoſtles: whō he reproueth as liers, becauſe they had ſaid, yt he learned & receaued his goſpel of ye Apoſtles. Where he ſayth that his goſpell is not after man, he meaneth not, that his goſpell is not earthly, (for that is manifeſt of it ſelfe: and the falſe apoſtles bragged alſo that their doctrine was not earthly but heauenly):Paules doctrine vvas not after man. but he meaneth that he learned not his goſpel by the miniſterie of men, or receiued it by any earthly meanes (as we all learne it either by the miniſtery of men, or els receaue it by ſome earthly meanes: ſome by hearing, ſome by reading, and ſome by writing): but he receaued the ſame onely by the reuelation of Ieſus Chriſt. If any man liſt to make any other diſtinction, I am not againſt it.Chriſt both God and man The Apoſtle ſheweth here by the way, that Chriſt is not onely man, but that he is both very God and very man, whan he ſayth: that he receaued not his goſpell by man. Now, Paule receaued his goſpell in the way as he was going to Damaſcus, where Chriſt appeared vnto him, and talked with him. Afterwardes alſo he talked with him in the temple at Ieruſalem: VVhere Paule receaued the Goſpell. Acts. 9.71. but he receaued his goſpel vpon the way, as Luke reciteth the ſtorie in the .9. of the Actes. Ariſe (ſayth Chriſt) and goe into the Citie, and it shall be told thee vvhat thou muſt doe. He doth not bid him goe into the citie, that he might learne the goſpel of Ananias: but Ananias was bid to goe and baptiſe him, to lay his hands vpon him, to commit the miniſterie of the word vnto him, and to commend him vnto the Church: and not to teach him the Goſpel, which he had receaued afore (as he glorieth in this place) by the onely reuelation of Ieſus Chriſt. And this Ananias himſelfe confeſſeth, ſaying: Brother Saule, Verſe. 1[illegible: 1 letter]. the Lord vvhich appeared to thee in the vvay hath ſent me, that thou mighteſt receaue thy ſight. Therfore he receaued not his doctrine of Ananias, but being already called, lightned, and taught of Chriſt in the way, he was ſent to Ananias, that he might alſo haue the teſtimonie of men, that he was called of God to preach the goſpell of Chriſt. This Paule was conſtrained to recite, to put away the ſclaunder of the falſe Apoſtles, who laboured to bring him into hatred among the Galathians, ſaying that Paule was inferiour to the reſt of the Apoſtles ſchollers: who had receaued of the Apoſtles that which they taught and kept: whoſe conuerſation alſo they had ſeene a long time: and that Paule him ſelfe had alſo receaued the ſame things of them, although he did now deny it. Why then would they rather obey an inferiour, and deſpiſe the authoritie of the Apoſtles themſelues, who were not onely the fore elders and teachers of the Galathians, but alſo of al the Churches through out the whole world. The argument of the falſe Apoſtles takē from the authoritie of the Apoſtles.This argument, which the falſe Apoſtles grounded vpon the authority of the Apoſtles, was ſtrong & mighty, wherby the Galathians were ſodenly ouerthrowne, eſpecially in this matter. I would neuer haue beleued, had I not ben taught bp theſe exāples of the Churches of Galatia, of the Corinthians & others, that they which had receaued the word of God in the beginning with ſuch ioy (among whom were many notable men) could ſo quickly be ouerthrowne. Oh good God, what horrible and infinite miſcheefes may one onely argument eaſily bring: which ſo pearceth a mans conſcience when God withdraweth his grace, that in one moment he loſeth altogether. By this craftie pretence then the falſe Apoſtles deceaued the Galathians, being not fully ſtabliſhed and grounded, but as yet weake in the Faith. Moreouer, the matter of iuſtification is brickle: not of it ſelfe (for of it ſelfe it is moſt ſure and certaine) but in reſpect of vs. Whereof I my ſelfe haue good experience. For I know in what houres of darknes I ſometimes wraſtle. I know how often ſodenly I loſe the beames of the goſpell and grace, as being ſhadowed from me with thicke and darke cloudes.So great is the vveaknes euē of the godly, that they are hardli dravvn to Gods promiſes, though they be moſt certaine. Briefly I know in what a ſlippery place euen ſuch alſo do ſtand, as are well exerciſed, and ſeeme to haue ſure footing in matters of faith. We haue good experience of this matter: For we are able to teach it vnto others, and this is a ſure token that we vnderſtand it. But when in the very conflict we ſhould vſe the goſpell, which is the word of grace, conſolation and life, there doth the law, the worde of wrath, heauines and death preuent the goſpell, and beginneth to rage: and the terrours which it raiſeth vp in the conſcience,The office of the lavv. are no leſſe then was that horrible ſhew in the mount Synai. Exod. 19.18. So that euen one place out of the ſcripture containing ſome threatning of the law,He alludeth to the geuing of the lavv in mount Synai. drowneth and beareth downe all conſolations beſides, and ſo ſhaketh all our inward powers, that it maketh vs to forget Iuſtification, Grace, Chriſt, the goſpell, and altogether. The conflictes of the godly.Therfore in reſpect of vs, it is a very brickle matter, becauſe we are brickle. Againe, we haue againſt vs euē the one halfe of our ſelues: that is to ſay, reaſon, & all ye powers therof. Beſides all this, ye fleſh reſiſteth the ſpirite,Galat. 5.17. which can not beleeue aſſuredly yt the promiſes of God are true. It fighteth therfore againſt the ſpirite, and (as Paule ſayth) it holdeth the ſpirite captiue: Rom. 7.23. ſo that it can not beleeue ſo ſtedfaſtly as it would. Wherefore we teach continually that the knowledge of Chriſt and of Faith, is no worke of man, but ſimplie the gift of God,Faith is the gift of God. who as he createth Faith, ſo doth he kepe it in vs. And euen as he firſt geueth Faith vnto vs through the word, ſo afterwardes he exerciſeth, encreaſeth, ſtrengtheneth & maketh perfect the ſame in vs by the word. Therfore the greateſt ſeruice that a man can doe vnto God, The cheefe ſeruice of God. VVhat inconueniences follovv the lothing of Gods vvord. & the very Sabboth of Sabboths is to exerciſe him ſelfe in true godlines, diligently to read and to heare the word. Contrariwiſe there is nothing more daū gerous then to be wery of the word. He therfore that is ſo cold that he thinketh him ſelfe to know enough, and beginneth by litle and litle to lothe the word, that mā hath loſt Chriſt and the goſpel, and that which he thinketh him ſelf to know, he attaineth onely by bareSpeculatiō is a naked knovvledge vvithout practiſe. Iam. 1.23.24. ſpeculation: And he is like vnto a man (as S. Iames ſayth): VVho beholding his face in a glaſſe, goeth his vvay, and by and by forgetteth vvhat his countenaunce vvas. Wherefore let euery faithfull man laboure and ſtriue with all diligence to learne and to keepe this doctrine:The doctrine of true godlines is kept by prayer and earneſt ſtudie of the vvorde. And to that ende let him vſe humble and hearty prayer, with continuall ſtudie and meditation of the worde. And when we haue ſtriuen neuer ſo much, yet ſhall we haue enough to keepe vs occupied. For we haue to doe with no ſmall enemies, but ſtrong and mighty, and ſuch as are in continuall warre againſt vs, namely our owne fleſh, all the daungers of the world,The enemies of the godly. the law, ſinne, death, the wrath and iudgement of God, and the Deuill himſelfe: who neuer ceaſeth to tempt vs inwardly by his fierie darts, & outwardly by his falſe Apoſtles, to the ende that he may ouerthrow, if not all, yet the moſt part of vs. This argument therefore of the falſe apoſtles had a goodly ſhew,The reaſon vvhich at this day is vſed againſt vs, and preuaileth vvith many. and ſeemed to be very ſtrong. Which alſo at this day moueth many, namely that the Apoſtles, the holy fathers and their ſucceſſours haue ſo taught: that the Church ſo thinketh and beleeueth: Moreouer that it is impoſſible that Chriſt ſhould ſuffer his Church ſo long time to erre. Art thou alone (ſay they) wiſer then ſo many holy men? wiſer then ye whole church? After this maner the deuil being chaunged into an Angell of light, ſetteth vpon vs craftely at this day by certaine peſtiferous hypocrites, who ſay: We paſſe not for the Pope, nor for the Biſhops thoſe great perſecutors and contemners of Gods word: we abhorre alſo ye hypocriſie & deceitfulnes of Monkes & ſuch like: but we would haue the aucthoritie of holy Church to remaine vntouched. The Church hath thus beleeued and taught this long time. So haue all the Doctours of the primatiue Church,The Deuils argument. holy men, more auncient and better learned then thou. Who art thou, that dareſt diſſent from all theſe, and bring vnto vs a contrary doctrine? When Satan reaſoneth thus, conſpiring with the fleſh and reaſon, then is thy conſcience terrified and vtterly deſpaireth, vnleſſe thou conſtantly retourne to thy ſelfe againe, and ſay: Whether it be Cyprian, Ambroſe, Auguſtine, either S. Peter, Paule or Iohn, yea or an Angell from heauen that teacheth otherwiſe, yet this I know aſſuredly, that I teach not the things of men, but of God: that is to ſay, I attribute all things to God alone, and nothing to man. When I firſt tooke vpon me the defence of the Goſpell, I remember that Doctor Staupitius a worthy man,Doctour Staupitius a fauourer of Luthers doctrine, vvhē he began to preach. ſayd thus vnto me. This liketh me well that this doctrine which thou preacheſt, yeldeth glory and all things elſe vnto God alone, and nothing vnto man: for vnto God there can not be attributed too much glory, goodnes, mercie. &c. This ſaying did then greatly comfort and confirme me. And true it is that the doctrine of the Goſpell taketh from men all glory,The doctrine of the goſpell attributeth all things vnto God, and nothing to man. wiſedom, righteouſnes. &c. and geueth them to the creatour alone, who made all things of nothing. We may alſo more ſafely attribute too much vnto God then to man. For in this caſe I may ſay boldly: Be it ſo that the Church, Auguſtine and other Doctours, alſo Peter and Apollo: yea euen an Angell from heauen, teach a contrary doctrine, yet my doctrine is ſuch, that it ſetteth forth and preacheth the grace and glory of God alone, and in the matter of ſaluation, it condemneth the righteouſnes and wiſedom of all men. In this caſe I can not offend, becauſe I geue both to God and man, that which properly and truely belongeth vnto them both. But thou wilt ſay: The Church is holy, The Fathers are holy. It is true: notwithſtanding, albeit the church be holy, yet is it compelled to pray:Mat. 1.1[illegible: 1 letter]. forgeue vs our treſpaſſes. So, though the fathers be holy, yet are they ſaued through the forgeuenes of ſinnes. Therfore neither am I to be beleued,Neither Angels nor Apoſtles, or any other to be beleued: if they teach any thing againſt the vvord of God. nor the Church, nor the Fathers, nor the Apoſtles, no nor an Angell from heauen, if we teach any thing againſt the word of God, but let the vvord of God abide for euer: For elſe this argument of the falſe Apoſtles had mightely preuailed againſt Paules doctrine. For in deede it was a great matter, a great matter I ſay, to ſet before the Galathians the whole Church, with all the companie of the Apoſtles, againſt Paule alone, but lately ſprong vp and of ſmall authoritie. This was therefore a ſtrong argument, and concluded mightely. For no man ſayth willingly that the Church erreth, and yet it is neceſſary to ſay that it erreth, if it teache any thing beſides or againſt Gods worde. Peter the cheefe of the Apoſtles taught both in life and doctrine beſides Gods word, therfore he erred and was deceaued.The errour of Peter. Neither did Paule diſſemble that errour (although it ſeemed to be but a light fault) becauſe he ſawe it would turne to the hurt of the whole Church, but vvithſtoode him euen to his face, Galat. 2.11. becauſe he vvalked not after the truth of the Goſpell. Therefore neither is the Church, nor Peter, A chefe argument againſt vs. nor the Apoſtles, nor Angels from heauen to be heard, vnleſſe they bring and teach the pure word of God. This argument euen at this day is not a little preiudiciall to our cauſe. For if we may neither beleeue the Pope, nor the Fathers, nor Luther, nor any other, except they teach vs ye pure word of God, whom ſhall we then beleeue? Who in the meane while ſhall certefie our conſciences which part teacheth the pure word of God, we or our aduerſaries? For they bragge, that they alſo haue the pure worde of God and teach it. Againe, we beleue not the Papiſtes, becauſe they teach not the word of God, neither can they teach it. Contrariwiſe, they hate vs moſt bitterly, and perſecute vs, as moſt peſtilent heretikes and ſeducers of the people. What is to be done in this caſe? Shall it be lawfull for euery fantaſticall ſpirite, to teach what him ſelfe liſteth, ſeeing the world can neither heare nor abide our doctrine? For although we glory with Paule, that we teach the pure Goſpell of Chriſt (vnto which, not onely the Emperour, Pope, and the whole world ought to geue credite, but alſo ought gladly and thankfully to receaue and embrace it, yea, and diligently to prouide, that it be taught in euery place: and if any ſhould teach the contrary, were he the Pope, an Apoſtle, or an Angell from heauen, to holde him accurſſed together with his Goſpell), yet for all that, we profite nothing, but are compelled to heare, that this our glorying is not onely vaine, raſh, and arrogant, but alſo Deuiliſh and full of blaſphemie. But if we abaſe our ſelues, and geue place to the rage of our aduerſaries, then both the Papiſts and Anabaptiſts waxe proud. The Anabaptiſts wil vaunt ye they bring and teach vs ſome ſtraunge thing which the world neuer heard of before. The Papiſtes will ſet vp againe and ſtabliſhe their olde abhominations. Let euery man therfore take hede,A preacher muſt be ſure of his calling and doctrine. Galat. 1.8. that he be moſt ſure of his calling and doctrine, that he may boldly ſay with Paule: Although vve or an Angell from heauen preach vnto you othervviſe, then that vvhich vve haue preached vnto you, let him be accurſed.

Verſe. 13. For you haue heard of my conuerſation in times paſt in the Ievvish religion, hovv thar I perſecuted the Church of God extremely and vvaſted it: And profited in the Ievvish religion, aboue many of my companions of mine ovvne nation. This place hath in it no ſinguler doctrine. Notwithſtāding Paule alledgeth here his owne example, ſaying: I haue defended the obſeruations of the Phariſeis and the law more conſtantly then ye, and all your falſe teachers. Wherfore if the righteouſnes of the law had bene any thing worth,The zeale of Paule. I had not turned backe from it: in the keping wherof notwithſtanding before I knew Chriſt, I did ſo exerciſe my ſelfe, and ſo profite therin, that I excelled many of my companions of mine owne nation. Moreouer I was ſo zelous in defence of the ſame, yt I perſecuted the church of God extremely, & waſted it. For hauing receaued authoritie of the high prieſts,Actes. 8.1. Actes. 9.12. Actes. 16.4. Rom. 9.3. I put many in priſon, & whē they ſhould be put to death I pronounced the ſentēce, and puniſhing them thorow out all the Sinagoges I compelled them to blaſpheme, & was ſo exceding mad vpon them, that I perſecuted them euen vnto ſtraunge cities.

Verſe. 14. And vvas much more zelous of the traditiōs of my fathers. He calleth not here the Phariſaicall or humane traditions: the traditions of his fathers, for here he treateth not of the Phariſaicall traditions, but of a farre higher matter, and therefore he calleth euen that holy law of Moiſes, VVhat Paule calleth the traditions of the fathers. his fathers traditions: that is to ſay, receaued and left as an inheritaunce from the fathers. For theſe (ſayth he) vvhē I vvas in the Ievvish religion, I vvas very zelous. He ſpeaketh after the ſame maner to the Philippians.Phil. 3.5. As concerning the lavv (ſayth he) I vvas a Phariſee, cōcerning zeale I perſecuted the church, and as concerning the righteouſnes of the lavv I vvas vnrebukeable. As though he would ſay: Here I may glory, and may cōpare with the whole nation of the Iewes, yea euen with the beſt and the holieſt of all thoſe which are of the Circumciſion: Let them ſhew me if they can, a more zelous and earneſt defender of Moiſes law, then I haue bene. This thing (O ye Galathians) ought to haue perſwaded you, not to beleue theſe ſeducers & deceauers, which magnify the righteouſnes of the law, as a matter of great importaunce, when as, if there were any cauſe to glory in the righteouſnes of the law, I haue more cauſe to glory then any other. In like maner ſay I of my ſelfe, that before I was lightned wt the knowledge of the goſpel, I was as zelous for the papiſtical lawes and traditions of the fathers, as euer any was, moſt earneſtly maintaining & defending them as holy and neceſſary to ſaluation. Moreouer, I did my endeuour to obſerue & kepe them my ſelfe as much as was poſſible for me to do, puniſhing my pore body with faſting, watching, praying & other exerciſes, more thē all they which at this day do ſo bitterly hate and perſecute me becauſe now I take frō them the glory of iuſtifying. For I was ſo diligent and ſuperſtitious in the obſeruation hereof, that I laid more vpon my body, then without daunger of health it was able to beare. I honoured the Pope of mere conſcience & vnfainedly, not ſeking after prebēds, promotions & liuings: but whatſoeuer I did, I did it wt a ſingle hart, of a good zeale & for ye glory of god. But thoſe things which then were gainfull vnto me,Phil. 3.[illegible: 1 letter]. now with Paule I count to be but loſſe for the excellencie of ye knowledge of Ieſus Chriſt my Lord. But our aduerſaries, as idle bellies & tried with no tentations, beleue not that I and many others haue endured ſuch things: I ſpeake of ſuch as with great deſire ſought for peace & quietnes of conſcience, which notwithſtanding in ſo great darknes it was not poſſible for them to finde.

Ʋerſ. 15.16.17. But vvhen it had pleaſed God (vvhich had ſeparated me from my mothers vvombe, and called me by his grace) to reueale his ſonne in me, that I should preach him among the Gentiles, immediately I communicated not vvith flesh and bloud. Neither came I againe to Ieruſalem to them vvhich vvere Apoſtles before me, but I vvent into Arabia, and turned againe vnto Damaſcus. This is the firſt iourney of Paule. And here he witneſſeth,The firſt iourney of Paule. that ſtraight way, after he was called by the grace of God to preach Chriſt among the Gentiles, he went into Arabia without the aduiſe of any mā, to that vvorke whervnto he was called. And this place witneſſeth by vvhom he was taught, & by what meanes he came to the knowledge of the Goſpell and to his Apoſtleſhip. VVhen it pleaſed God (ſaith he.) As if he would ſay: I haue not deſerued it, becauſe I was zealous for the lawe of God without iudgement, nay rather this fooliſh and wicked zeale ſtirred me vp, that God ſo permitting, I fell hedlong into more abhominable and outragious ſinnes. I perſecuted the church of God, I was an enemy of Chriſt, I blaſphemed his Goſpell, and to conclude,Paules merite or deſert. I was the author of ſheding much innocent bloud. This was my deſert. In ye middeſt of this cruell rage I was called to ſo great & ineſtimable grace. What? was it becauſe of this outragious cruelty? No forſoth. But the aboundant grace of God who calleth and ſheweth mercy to whom he will, pardoned and forgaue me all theſe blaſphemies: and for theſe my horrible ſinnes (which then I thought to be perfect righteouſnes, & an acceptable ſeruice vnto God) he gaue vnto me his grace,By vvhat deſerts vve attaine to grace the knowledge of his truth, and called me to be an Apoſtle. We alſo are come at this day to the knowledge of grace by the ſelf ſame merits. I crucified Chriſt daily in my monkeſh life, and blaſphemed God through my falſe faith wherin I then continually liued. Outwardly I was not as other men, extorcioners, vniuſt, whoremongers: but I kept chaſtitie, pouerty and obedience. Moreouer I was farre from the cares of this preſent life. I was onely geuen to faſting, watching, praying, ſaying of Maſſe and ſuch like. Notwithſtāding in the meane time I foſtred vnder this cloked holines, and truſt in mine owne righteouſnes, continuall miſtruſt, doubtfulnes, feare, hatred and blaſphemy againſt God. And this my righteouſnes was nothing els, but a ſtinking puddle and a pleaſant kingdome of the Deuil. For Sathan loueth ſuch Saincts and accomteth them for his deare darlings,VVhat maner of Saincts the Deuill loueth. who deſtroy their owne bodies and ſoules and depriue themſelues of all the bleſſings of Gods gifts. In the meane time notwithſtanding wickednes, blindnes, contempt of God, ignorance of the goſpel, prophanation of the ſacraments, blaſpheming and treading of Chriſt vnder foote, and abuſe of all the benefits and gifts of God raigne in them at the full. To conclude, ſuch Saincts are the bondſlaues of Sathan, and therefore are driuen to ſpeake, thinke, and doe whatſoeuer he will, although outwardly they ſeeme to excell all others in good works, in holines and ſtreitnes of life. Such were we vnder the Popedome: verely no leſſe (if not more) contumelious and blaſphemous againſt Chriſt and his Goſpell then Paule himſelf, and eſpecially I: for I did ſo highly eſteeme the Popes authoritie, that to diſſent from him euen in the leaſt point, I thought it a ſinne worthy of euerlaſting death. And that wicked opinion cauſed me to thinke that Iohn Hus was a curſed heretike,Iohn Hus. yea and I accounted it an heinous offence, but once to thinke of him. And I would my ſelfe in defence of ye Popes authoritie haue miniſtred fire & ſword, for ye burning & deſtroying of that heretike, & thought it an high ſeruice vnto God ſo to do. Wherfore if you compare Publicanes & harlots wt theſe holy Hipocrits, they are not euill. For they, when they offend,Publicans and ſinners are farre better then meritmongers. haue remorſe of conſcience, & do not iuſtifie their wicked doings: but theſe men are ſo farre of frō acknowledging their abhominatiōs, idolatries, wicked wilworſhippings & ceremonies to be ſinnes, yt they affirme ye ſame to be righteouſnes & a moſt aceptable ſacrifice vnto god, yea they adore thē as matters of ſingular holines, & thorow them do promiſe ſaluation vnto others, & alſo ſell thē for mony, as things auaileable to ſaluation. This is then our goodly righteouſnes,Our deſert. this is our high merite which bringeth vnto vs ye knowledg of grace: to wit, yt we haue ſo deadly & ſo deueliſhly perſecuted, blaſphemed, trodē vnder foote, & condēned God, Chriſt the goſpell, faith, yt ſacramēts, al godly men, the true worſhip of God, & haue taught & ſtabliſhed quite cōtrary things. And ye more holy we wer, ye more wer we blinded, & ye more did we worſhip ye deuil.The Papiſtes a bloudy generation. Ther was not one of vs, but he was a bloudſucker: if not in deede, yet in hart.

Verſe. 15. VVhen it pleaſed God. As though he would ſay: It is the alone and ineſtimable fauour of God, that not onely he hath ſpared me ſo wicked & ſo curſed a wretch, ſuch a blaſphemor, a perſecutor, & a rebell againſt God, but beſides yt alſo hath giuen vnto me ye knowledge of ſaluation, his ſpirit,By vvhat deſerts vve attaine grace. Chriſt his ſonne, ye office of an Apoſtle and euerlaſting life. So God beholding vs giltie in ye like ſinnes, hath not only pardoned our impieties & blaſphemies, of his mere mercy for Chriſtes ſake, but hath alſo ouerwhelmed vs wt great benefits & ſpiritual gifts. But many of vs are not onely vnthankfull vnto God for this his ineſtimable grace, and as it is written 2. Pet. 1. Do forget the clenſing of their old ſinnes, 2 Pet. 1.[illegible: 1 letter]. but alſo opening againe a window to ye Deuill, they beginne to loth his word, and many alſo corrupt it, and ſo become authors of new errours.Mat. 12.45. The ends of theſe men are vvorſe then the beginnings.

Verſe. 15. VVhich had ſeperated me from my mothers vvombe. This is an Hebrew phraſe. As if he ſayde: which had ſanctified, ordained, prepared me. That is, GOD had appoynted when I was yet in my mothers wombe, that I ſhould ſo rage againſt his church, and that afterwards he ſhould mercifully call me backe againe from the middeſt of my cruelty and blaſphemy by his meere grace, into the way of truth and ſaluation. To be ſhort, when I was not yet borne, I was an Apoſtle in the ſight of God, and when the time was come, I was declared an Apoſtle before the whole world. Thus Paule cutteth of all deſerts, and giueth glory to God alone, but to himſelfe all ſhame and confuſion. As though he would ſay: All the gifts both ſmale and great, as well ſpirituall as corporall, which God purpoſed to giue vnto me, and all the good things which at any time in all my life I ſhould doe, God himſelfe had before appointed when I was yet in my mothers wombe,The deſerts of S. Paule. where I could neither wiſh, thinke, nor doe any good thing. Therefore this gift alſo came vnto me by the meere predeſtination and free mercy of God before I was yet borne. Moreouer, after I was borne he ſupported me, being loden with innumerable and monſtrous euils and iniquities. And that he might the more manifeſtly declare the vnſpeakeable and ineſtimable greatenes of his mercy towards me, he of his meere mercy forgaue me my greate and innumerable ſinnes, and moreouer repleniſhed me with ſuch plenty of his grace, that not onely I my ſelfe ſhould know what things are giuen vnto vs in Chriſt, but that I ſhould preach the ſame vnto others alſo. Such then were the deſerts and merits of all men, and eſpecially of thoſe old dotards, who exerciſed themſelues farre aboue others in the ſtincking dunghils of mans righteouſnes.

Verſe. 15. And called me by his grace. Marke the diligence of the Apoſtle. He called me (ſayth he.) Hovve? Was it for my phariſaicall religion? or for my blameles and holy life? for my praiers, faſtings and works? No. Much leſſe then for my blaſphemies, perſecutions, oppreſſions? Hovv then? By his meere grace.

Ʋerſe. 16. To reueile his ſonne in me. Paules doctrine.You heare in this place, what maner of doctrine is giuen and committed to Paule: to witte, the doctrine of the Goſpel, which is the reuelation of ye ſonne of God. This is a doctrine quite contrary to the lawe, which reueileth not the ſonne of God, but it ſheweth fourth ſinne, it terrifieth the conſcience, it reueileth death, the wrath and iudgement of God, and hell. The Goſpell then is ſuch a doctrine, as admitteth no law. Now, he that in this caſe could rightly diſtinguiſh, would not ſeeke the Goſpell in the lawe, but would ſeparate the Goſpell as farre from the law, as there is diſtāce betwene heauen and earth. This difference in it ſelfe is eaſie, certaine and plaine, but vnto vs it is hard, and almoſt not to be comprehended. For it is an eaſie matter to ſay, that the Goſpell is nothing els but the reueiling of the ſonne of the God, or the knowledge of Ieſus Chriſt: and that it is not ye reueiling of the law. But in the very agony and conflict of conſcience, to hold this faſt, and to practiſe it in deede, it is a hard matter, yea to them alſo yt be moſt exerciſed therein.The definition of the Goſpel. Now, if the Goſpell be the reueiling of the ſonne of God (as Paule defineth it in this place), then ſurely it accuſeth not, it feareth not the conſcience, it threateneth not death, it bringeth not to deſpaire, as the law doth: but it is a doctrine concerning Chriſt, which is neither law, nor worke, but our righteouſnes, wiſedome, ſanctification & redēption. 1 Cor. 1.30. The craftie Sophiſts haue turned the Goſpell into the lavve of loue, and Chriſt into Moſes. Although this thing be more cleare then the ſunne light, yet notwtſtanding the madnes and blindnes of the Papiſtes hath bene ſo great, that of the Goſpell they haue made a lawe of charitie, and of Chriſt a lawegiuer, which ſhould giue more ſtreit and heauy commaundements then Moſes himſelfe. But the Goſpell teacheth that Chriſt came not to ſet forth a newe law, and to geue commaundements as touching maners:Heb. 10.10. but that he came to this end, that he might be made an oblation for the ſinnes of the vvhole vvorld, and that our ſinnes might be forgeuē, and euerlaſting life giuen vnto vs for his ſake, and not for the works of the lawe, or for our righteſouſnes ſake. Of this ineſtimable treaſure freely beſtowed vpon vs, the Goſpell properly preacheth vnto vs.The Goſpell is not learned by any ſtudie of man, but is taught from aboue, of God. Wherfore it is a kind of doctrine that is not learned or gotten by any ſtudie, diligence or wiſdome of man, nor yet by the lawe of God, but is reueiled by God himſelf (as Paule ſaith in this place), firſt by the eternal word: then by the working of Gods ſpirite inwardly. The Goſpell then is a diuine word, that came downe from heauen and is reueiled by the holy Ghoſt (who was alſo ſent for the ſame purpoſe): yet in ſuch ſort notwithſtanding, that the outward word muſt goe before. For Paule himſelfe had no inward reuelation vntil he had heard the outward word frō heauen, which was this: Saule Saule vvhy perſecuteſt thou me? Acts. 9.4. Firſt therfore he heard the outward word, thē afterwards folowed reuelations, the knowledge of the word, faith, and the giftes of the holy Ghoſt.

Verſe. 16. That I should preach him among the Gentiles. It pleaſed God (ſayth he) to reueale his ſonne in me. To what purpoſe? Not onely, that I my ſelfe ſhould beleue in the ſonne of God, but alſo that I ſhould preach him among the Gentiles.Paule is the Apoſtle of the Gentiles. Ro. 15.15.16.17 And why not among the Iewes? Loe here we ſee that Paule is properly the Apoſtle of the Gentiles, albeit he preached Chriſt among the Iewes alſo. Paule comprehēdeth here in few words (as he is wont) his whole diuinitie,Paules diuinitie. which is to preach Chriſt amōg the Gentiles. As if he would ſay: I will not burden the Gentiles with the law, becauſe I am the Apoſtle and Euangeliſt of the Gentiles, and not their law geuer. Thus he directeth all his wordes againſt the falſe Apoſtles. As though he would ſay:The office of Paule to the Gentiles. O ye Galathiās, ye haue not heard the righteouſnes of the law, or of workes to be taught by me: for this belongeth to Moiſes and not to me Paule, being the Apoſtle of the Gentiles. For my office and miniſterie is to bring the goſpell vnto you, and to ſhew vnto you the ſame reuelation which I my ſelfe haue had. Therfore ought you to heare no teacher to teach the law. For among the Gentiles, the law ought not to be preached, but the Goſpell, not Moiſes but the ſonne of God, not the righteouſnes of workes, but the righteouſnes of Faith. This is the preaching that properly belongeth to the Gentiles.

Verſe. 16. Immediatly I communicated not vvith flesh and bloud. In that he maketh mention here of fleſh and bloud, he ſpeaketh not of the Apoſtles. For by and by he addeth: Neither came I againe to Ieruſalem, to them vvhich vvere Apoſtles before me. But this is Paules meaning, that after he had once receaued the reuelation of the goſpell from Chriſt, he conſulted not with any man in Damaſcus, much leſſe did he deſire any man to teach him the goſpel: Againe, that he went not to Ieruſalem, to Peter and the other Apoſtles to learne the goſpell of them, but that forthwith he preached Ieſus Chriſt in Damaſcus, where he receaued baptiſme of Ananias, and impoſition of handes: for it was neceſſary for him to haue the outward ſigne and teſtimonie of his calling. The ſame alſo wryteth Luke. Act. 9.

Verſe. 17. Neither came I to Ieruſalem, to them that vvere Apoſtles before me, but vvent into Arabia, and turned againe vnto Damaſcus. That is, I went into Arabia before I ſaw the Apoſtles or conſulted with them, and forthwith I toke vpon me the office of preaching among the Gentiles: for thervnto I was called, and had alſo receaued a reuelation from God. He did not then receiue his goſpell of any man, or of the Apoſtles them ſelues, but was content with his heauenly calling, and with the reuelation of Ieſus Chriſt alone. Wherefore this whole place is a confutation of the falſe Apoſtles argument,The confutation of the argument of the falſe Apoſtles. which they vſed againſt Paule: ſaying, that he was but a ſcholler and hearer of the Apoſtles, who liued after the law: moreouer, that Paule himſelfe alſo had liued according to the law, and therfore it was neceſſary that the Gentiles them ſelues ſhould kepe the law and be circumciſed. To the ende therfore that he might ſtop the mouthes of theſe cauillers, he rehearſeth this long hiſtorie. Before my conuerſion (ſayth he) I learned not my Goſpell of the Apoſtles, nor of any other of the brethern that beleeued (for I perſecuted extremely, not only this doctrine, but alſo the Church of God, and waſted it): neither after my conuerſion, for I preached ſtraight wayes, not Moſes with his law, but Ieſus Chriſt at Damaſcus, conſulting with no man, neither as yet hauing ſeene any of the Apoſtles.

Verſe. 18. Then after .iij. yeares I came againe to Ieruſalem, to viſite Peter, and abode vvith him .xv. dayes. And none other of the Apoſtles ſavve I, ſaue Iames the Lordes brother. Paule graunteth that he was with the Apoſtles, but not with all the Apoſtles. Howbeit he declareth that he went vp to Ieruſalem to them, not commaunded, but of his owne accorde: Moreouer, not to learne any thing of them, but to ſee Peter. The ſame thing Luke alſo wryteth in the ninth chapter of the Actes: that Barnabas led Paule to the Apoſtles, and declared to them, how he had ſeene the Lord in the way, and how he ſpake vnto him: Alſo how he had preached boldly at Damaſcus in the name of Ieſus. This witnes beareth Barnabas of him. All his words therfore are ſo framed to the purpoſe, yt they proue his goſpell not to be of man. In deede he graunteth that he had ſeene Peter and Iames the brother of our Lord, but none other of the Apoſtles beſides theſe two, and that he learned nothing of them. He graūteth then that he was at Ieruſalem with the Apoſtles: and this did the falſe Apoſtles truely report. He graunteth moreouer that he had liued after ye maner of the Iewes, but yet onely among ye Iewes. And this is it which he ſayth in the.Paule became all things to all men. 1. Cor. 9.20. 1. Cor. 9. vvhen I vvas free from all men, I made my ſelfe ſeruaunt to all men, that I might vvin the moe. To the Ievves I became as a Ievve, that I might vvin the Ievves, and I vvas made all things to all mē, that I might by all meanes ſaue ſome. He yeldeth then that he was at Ieruſalem with the Apoſtles, but he denieth that he had learned his goſpell of them. Alſo he denieth that he was conſtrained to teach the Goſpell as the Apoſtles had preſcribed. The whole effect then of this matter lieth in this word, to ſee: I went (ſayth he) to ſee Peter, and not to learne of him. Therefore neither is Peter my maſter, nor yet Iames. And as for the other Apoſtles, he vtterly denieth that he ſaw any of them. But why doth Paule repete this ſo often, that he learned not his goſpell of men,VVhy Paule glorieth ſo much that he hath not learned his goſpel of any man. nor of the Apoſtles them ſelues? His purpoſe is this, to perſwade the churches of Galatia which were now led away by the falſe Apoſtles, and to put them out of all dout that his goſpell was the true word of God, and for this cauſe he repeteth it ſo often. And if he had not preuailed herein, he could neuer haue ſtopped the mouthes of the falſe apoſtles. For thus they would haue obiected agaīſt him: We are as good as Paule: we are the diſciples of the Apoſtles as well as he: Moreouer, he is but one alone and we are many, therfore we excell him, both in authoritie and in number alſo. Here Paule was conſtrained to boaſt, to affirme, and ſweare, that he learned not his goſpell of any man, neither receaued it of the Apoſtles themſelues. For his miniſterie was here in great daunger, and al the churches likewiſe which had vſed him as their cheefe paſtor and teacher. The neceſſitie therfore of his Miniſterie and of all the Churches required, that with a neceſſary and holy pride he ſhould vaunt of his vocation, and of the reuelation of the Goſpell made open vnto him by Chriſt, that their conſciences might be thorowly perſwaded yt his doctrine was the true word of God. Here had Paule a waightie matter in hand: namely, that all the Churches in Galatia might be kept in ſound doctrine: and to be ſhort, the matter was concerning life & death euerlaſting. For if the pure and certaine word of God be once taken away, there remaineth no more conſolation, life, or ſaluation. The cauſe therfore why he reciteth theſe things, is to retaine the Churches ſtill in true doctrine, and not to maintaine his own glorie, as Porphirie and Iulian doe falſly ſclaunder him. His purpoſe is then to ſhew by this hiſtorie, that he receaued his goſpel of no man: Againe, that he preached for a certaine time, namely the ſpace of three or foure yeares, the ſelfe ſame Goſpel that the Apoſtles had preached, by reuelation from God, both in Damaſcus and Arabia, before he had ſeene any of the Apoſtles.

Verſe. 20. And novve the things vvhich I vvrite vnto you, he hold I vvitnes before God, I lie not. Wherefore addeth he an oth? Becauſe he reporteth an hiſtory he is conſtrained to ſweare, to the ende that the churches might beleue him, and alſo that the falſe Apoſtles ſhould not ſay:Paule ſvveareth. who knoweth whether Paule ſpeaketh the truth or no? Here you ſee that Paule the elect veſſel of God was in ſo great contempt among his owne Galathians, to whom he had preached, that it was neceſſary for him to ſweare that he ſpake the truth If this happened then to the Apoſtles, to haue ſo mighty aduerſaries, that they durſt deſpiſe them and accuſe them of lying, what maruell is it, if the like at this day happen vnto vs, which in no reſpect are worthy to be compared with the Apoſtles? He ſweareth therfore in a matter (as it ſeemeth) of no weight, yt he ſpeaketh the truth, namely that he taryed not with Peter to learne of him, but onely to ſee him: but if you way the matter diligently, it is very weighty and of greate importance, as may appeare by that is ſaid afore. In like maner we ſweare after ye example of Paule: God knovveth that vve lie not. &c.

Verſe. 21. After that, I vvent into the coaſtes of Syria and Cilicia. Syria and Cilicia are countreys neare ſituate together. This is it that he ſtill goeth about to perſwade, that as well before he had ſeene the Apoſtles as after, he was alwaies a teacher of the Goſpell, and that he receaued it by the reuelation of Chriſt, and was neuer any diſciple of the Apoſtels.

Verſe. 22, 23. For I vvas vnknovven by face vnto the churches of Iudea, vvhich vvere in Chriſt. But they heard onely ſome ſay, he vvhich perſecuted in times paſt, novv preacheth the faith vvhich before he deſtroied. And they glorified God. This he addeth for the ſequele and continuance of the hiſtory,The teſtimony of all the churches in Iudea for Paule. that after he had ſeene Peter, he went into Syria and Cilicia, and there preached, and ſo preached that he wonne the teſtimony of all the churches in Iudea. As though he would ſay: I appeale to the teſtimony of all the churches, yea euen of thoſe which are in Iudea. For the churches doe witneſſe, not onely in Damaſcus, Arabia, Syria, and Cilicia, but alſo in Iudea, that I haue preached the ſame faith which I once withſtoode and perſecuted. And they glorifie God in me: not becauſe I taught that circumciſion and the law of Moſes ought to be kept, but for the preaching of faith and for the edifying of the churches by my miniſtery in the Goſpell. Ye therefore haue the teſtimony, not onely of the people of Damaſcus and of Arabia, but alſo of the whole Catholike or vniuerſall church in Iudea.