Galatians 1:18

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 commāded 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 reuerēced 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.