William Perkins
TWo things are generally to be considered, the occasion of this Epistle, and the Scope. The occasion that mooued Paul to write this Epistle was, because certen false-Apostles slaundered him both in respect of his calling, as also in respect of his doctrine; teaching that he was no Apostle, and that his doctrine was false. And by this means they seduced the Churches of Galatia, perswading them that iustification and saluation was partly by Christ and partly by the Lawe. The Scope of the Epistle is in three things. First the Apostle defends his calling in the first and second chapters. Secondly, he defends the truth of his doctrine, teaching iustification by Christ alone. And vpon this occasion, he handles the greatest question in the world, Namely, what is that Justice whereby a sinner stands righteous before God, in the 3. and 4. and in the beginning of the fift. Thirdly, he prescribes rules of good life in the fift and sixt chapters.
1. Paul an Apostle (not of men, nor 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 himselfe 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. 〈Greek〉. 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 dispēsation 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.
