Galatians 1:11

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 is 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 sets 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.