Galatians 1:21–24

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 foūdation 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 fall 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 deceiued, 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.