Galatians 2:1–2

CHAP. II.

IN this chapter, Paul proceedes to iustifie and defend, his immediate, & extraordinarie calling. And this whole chapter seemes to depend on the last wordes of the former chapter, against which the Aduersaries of Paul might happily obiect on this manner: Though the Churches of Iudea glorifie God for thee, yet will not the Apostles doe it; because thou teachest otherwise then they teach. To this obiection, Paul makes a double answer, in this chapter. The effect and summe of the first, is this: I went vp to Ierusalem: I conferred with the Apostles there: I had their consent, and approbation. And the answer containes three parts. The first, of Pauls iourney to Ierusalem, in the first verse: the second, of his conference with the Apostles, in the 2. verse: the third, of the approbation which they gaue him, from the 3. v. to the eleuenth.

In his iourney, I consider foure things. The first is, the Manner of his iourneying, in these wordes, I went vp, or, ascended to Ierusalem. And this he speakes, because Ierusalem was placed, and seated vpon a mountaine, and compassed with moūtaines, Psal. 125. or againe, in respect of the dignitie and excellencie of the place: as we in England are said to goe vp to London, from all the parts of the land, because it is the cheife citie.

The second thing to be considered in the iourney is, the time when, in these words, then after fourteene yeares. Here two questions are to be demaunded. The first is, of which of his iourneies must this be vnderstood? (for he made fiue iournies to Ierusalem.) The first, from Arabia: the second, when he and Barnabas were sent by the Church of the Gentiles to carrie almes to Ierusalem: the third, when he went to the Councell at Ierusalem: the fourth, when he went vp for the keeping of his vowe: the last, is mentioned Act. 19. 21. Answ. These words are not spoken of the first, for that was but three yeares after his conuersion: neither can they well be vnderstood of the second, because Paul then was sent by the Church, and therefore he went not by reuelation. And they cannot well be vnderstood of the third: for then Paul would here haue mentioned the Councell of Ierusalem, whereof he was a principall member, specially seeing he hath occasion so to doe, and it serued much for his purpose. The fourth, & fifth iourneys were after a longer time then fourteene yeares. It is likely therefore, that this iourney here mentioned, and described by Paul, is none of the fiue mentioned by Luke, but some other. The second question is, When these fourteene yeares must beginne? Ans. It is vncerten. Some thinke, they must beginne at his conuersion; some three yeares after, when Paul went first to Ierusalem: and either may be a truth. None must here take offēce. For though circumstances of time, and place, beeing things of lesse moment, cannot alwaies be certenly gathered, yet histories for their substance and doctrines pertaining to saluation are plainly set downe. And here we are put in minde, to be content to be ignorant in some things, because the spirit of God hath more darkly expressed them, or againe because we cannot, by reason of our blindnes, gather them.

The third point is, concerning the companions of Paul in this iourney, namely Barnabas, and Titus. And Paul takes them with him, that they might be witnesses to the Iewes of the doctrine he taught among the Gentiles: and againe, to the Gentiles of the consent that was betweene him, and the rest of the Apostles For the law of God is, that euery matter shall be established by the testimonie of two, or three witnesses. Hence we learne, that if a question arise of the doctrine which is deliuered in the publike Ministerie, then the hearers that are able to iudge, must be witnesses, and the triall is to be made by them. Thus saith Christ in the like case, Why aske ye me? aske them that heard me, Ioh. 18. 21. Therefore great care, and circumspection is to be had of things publikely deliuered. Againe, whereas Paul makes Barnabas a Iew, and Titus a Gentile, his companions, we are taught, to imbrace with a brotherly loue, not onely the men of our owne countrey, but also such as be of other nations, specially if they beleeue. For then they are all children of one father, and pertaine all to one familie: and there is no difference of nations now. It is a fault therefore, that men of one nation carrie in their hearts, a generall dislike, and hatred oftentimes of them with whome they deale and conuerse, and that because they are of such, or such countries.

The fourth point is, the cause of his iourney, in these words, and I went by reuelation. Here we are taught, that for the iournies we make, we are to haue some good and sufficient warrant: though not a reuelation, yet a commandement, or that which counteruailes a commandement: as when we trauaile by vertue of our, callings. When Noe had made the Arke, he enters into it at Gods commandement: he abides in it: and when the earth was in part dried, he presumes not to goe out, till the Lord bad him. Here, three sorts of men are to be blamed. Pilgrimes, that trauell to Ierusalem, or other countries in way of merit, or religion. For they haue no warrant. Secondly, trauellers, that goe from countrey to countrey, and out of the precincts of the Church, vpon vaine curiositie, to see fashions. Such when they trauell from their own countries, yet they trauell not from their vices, but rather goe deeper into them, and come home againe, with many bad and corrupt fashions. The last, are beggers, & Rogues, that passe from place to place, that they may’l ue in idlenes, & vpō the sweat of other mens brows.

Thus much of the iourney: now followes the Conference, in these words; and I communicated, &c. Here generally I gather, that Conferences both priuate, and publike, are laudible, and to be maintained; specially, when they tend to the maintenance of vnitie, and consent in doctrine. The Papists blame vs Protestants, for condemning Conferences (as they say) and Councells. But they doe vs wrong. Indeede the Councell of Trent we reiect, and condemne. For in it, against all equitie, the Pope was both partie, and iudge. In it there was no libertie to make triall of truth. For nothing was propounded but by the liking and consent of the Pope. Againe, the whole Councell consisted of such as were of the Italian faction, whose faith was pinned on the Popes sleeue. Neuerthelesse, we allow all Christian Councells, lawfully gathered: and we desire there might be a Generall Councell, for the triall of truth, and for the staying of vnsetled minds: these three caueats beeing remembred. One, that the Councell be gathered by Christian Princes, to whom the right of calling a Councell belongs. The other, that the Pope be no iudge, but a partie. The third, that Christ in his word be the iudge, and that the Delegates in the Councell be but as witnesses, determining all things by the written word.

In this conference, we are first to consider the manner of conferring, which was vsed. Paul saith, he communicated with them, that is, he laid downe vnto them, and expounded the Gospel which he preached; and this he did priuatly, that is, with the Apostles, one by one, in plaine and familiar manner, as one friend doth with an other. Therefore for the maintaining of this conference, there was no assembly made, neither was there any disputation held. Onely Paul declares his doctrine, and they giue assent. Hence it appeares, that Paul doth not submit the truth of his doctrine to triall. For he was resolued of it, and he accursed him that taught otherwise: but his intent was to seeke the approbation of the Apostles, that he might stop the mouth of his aduersaries.

The second point is, the matter of the conference, and that is the Gospel which Paul preached. Here the Papist gathereth, that the Church is the iudge, in all questions pertaining to religion, and the word: because it is here the thing that is iudged. I answer, first, that they gather amisse. For Paul doeth not here submit the Gospel which he preached, to the iudgement of the Church of Ierusalem. And it is false, which they teach: for the soueraigne Iudge of all questions, and controuersies in religion, is Christ alone. The power to determine and resolue in cases concerning faith, and good life, is inseperably annexed to his person; and in it are we to rest. The principall voice of the iudge, and the definitiue sentence, is the written word. And the office of the Church, is no more but to gather, declare, testifie, and pronounce this sentence. It is obiected, that when a question is propounded, the scripture cannot speake, nor Christ in the Scripture, but the Church onely: I answer againe, that God ascribes to the written word, a voice, or speech, Rom. 3. 19. and the scripture speakes sufficiently, to the resoluing of any mans, conscience, in all matters pertayning to saluation. Again, they alleadge, that the Church is before the scripture; and therfore it beeing most auncient, must be the Iudge. I answer, that the Church was before the writing of the word, but not before the word which is written. For the church presupposeth faith, and faith presupposeth a word of God. Vpon this our doctrine, they further vpbraid vs, that we wil be tried by nothing, but by the scriptures, euen as the malefactour, that will not be tried by the Quest, but by the euidence. I answer, for the satisfying of our aduersaries, we submit our selues to the triall of the Church and Councels, so be it, the three cautions before remēbred, be duly obserued: specially, that all things be iudged, and tried by the written word, and by reasons gathered thence.

Againe, the Papists hence gather, that the scriptures are to be approoued by the Church. Ans. Thus much we graunt: yet so, as we hold, that the principal approbatiō of the word, (wherby we are mooued to beleeue and obey,) is in the word, & frō the word, and not from the church. For the scripture hath his euidence within itselfe, which is sufficient to make vs beleeue the word to be the word, though the Church should say nothing.

The third point is, concerning the persons, with whome Paul conferred: namely, with them that were the cheife, that is, with them that were in price and account, as Peter, Iames, &c. Here we see, what is the honour and worshippe that is due to excellent men, namely, a pretious and reuerend estimation. Thus the name of Dauid was in price in Israel for his vertues. 1. Sam. 18. last, And thus with the Papists, are we content to honour the Saints. Again, here the Papists gather, that they are hereticks, that after Pauls example, will not go vp to Rome, to Peter, and his successour, to haue their doctrine and religion tried and examined. I answer, first, we are content to be tried by the writings of Peter, Iames, Iohn, Paul, &c. And this is the commandement of God, in doubtfull cases: To the Law and the testimonie. Isai, 8. Secondly, I answer, that we haue a commandement, not to goe vp to Rome at this day, to haue our religion tried. Reuel. 18. Come out of Babylon my people. Thirdly, I answer, that the Bishop of Rome is Peters successour, not in teaching, but in denying Christ. And the learned Papists confesse, that for this succession, they haue but a humane faith, grounded vpon humane historie.

The fourth point is, the Ende of the conference, Least I should runne, that is, least I should preach, or had preached in vaine. These words of Paul, are not simply to be taken. For the Ministerie of man, and euery sermon, brings forth the fruite which God hath appointed. And whether it be vnto the hearers, the sauour of life, or the sauour of death, it is alwaies a sweet sauour vnto God. The words therefore carrie this meaning: Least my preaching should be of lesse vse, and profit: or againe, least I should preach in vaine, in respect of that good which is looked for at the hands of an Apostle. And this Paul speakes, because a rumor went abroad, that his doctrine in many things, was contrarie to the other Apostles. And by this meanes, many were kept from receiuing the Gospell, and the faith of weake beleeuers was quenched. Now then, the ende of the conference was, to stay this false report, that the Ministerie of Paul, might haue passage, and that with greater profit.

Hence the Papists gather, that the doctrine of Paul was vncerten, and vnprofitable, till it was approoued by Peter. I answer, that Paul sought the approbation of his doctrine, at the hands of Peter, and the rest: not because it was vncerten, and vnprofitable; but because it was slaundered: and the slaunder was, that he taught otherwise then Peter did. Nowe to cut off this slander, he vseth meanes to manifest his consent with Peter, and therefore seekes approbation at his hand.

Againe, when Paul saith, Least I should runne in vaine, he giues vs to vnderstand, that the Ministerie of the word, is not a worke of ease, or pleasure, but a labour: nay a continued labour, like to the running in a race. It were therefore to be wished, that ministers of the Gospel, would so labour, and walke in this calling, that they might be able to say with Paul, I haue fought a good fight, I haue finished my course. &c. 2. Tim. 4.

Thirdly, hence it appeares, that all beleeuers should haue a certen knowledge of their faith and religion. The procuring of this, was the thing that Paul aimed at, in this conference with the Apostles at Ierusalem. We must not be as children, carried away with euery winde of doctrine, Eph. 4. 14. Gods word requires faith in vs: and faith presupposeth certen knowledge. The first, and second commandements require, that we knowe God, and his will, distinguish him from false gods, and his worshippe, from false worshippe. Here comes the fault of our times to be considered: most men among vs, doe not knowe their religion, neither can they distinguish it from errour, and false religion. A foule negligence. We take paines to learne trades, and occupations, that we may haue wherewith to preserue this temporall life: what a shame then is it, that we learne not better to know the doctrine of true religion, whereby our soules are to be saued?

Lastly, here we learne, that the office of the Minister is, not onely to teach and preach, but also to studie, and take care, howe by preaching he may doe the most good.