Galatians 2:3

After the Conference, followes the Approbation, which was giuen to Paul. It stands in foure things. The first, that the Apostles did not compell Titus to be circumcised, v. 3. The second, that they added nothing to his doctrine, v. 6. The third, that they gaue him the hands of fellowship, v. 7. The laste, that at his departure, they required of him nothing, but the giuing of Almes, v. 16.

For the first; the words, And Titus was not compelled to be circumcised, carrie this sense: I, for my part was readie to circumcise Titus, if there had beene a meete occasion: false brethren would haue imposed a necessitie vpon vs: then I and Titus refused: and the Apostles did not vrge me to circumcise him.

Here it may be demanded, howe this text can well stand with Act. 16. v. 3. for there Paul circumciseth Timothie, a Grecian: and here he refuseth to circumcise Titus, though he were a Grecian. I answer thus. Circumcision was at this time, a thing indifferent. From the first institution, to the comming, and specially to the death of Christ, it was a thing commanded, a Sacrament, and a part of Gods worship. Againe, after the planting of the Church of the newe testament, it was vtterly abolished, and a thing in respect of vse, vtterly vnlawfull. In the middle time, that is, while the Gospel was in publishing to the world, and the Church of the newe Testament was yet in founding, it was a ceremonie free, or indifferent. It may be obiected, that the whole Ceremoniall law was abolished in the death of Christ: I answer, it was so: and circumcision was abolished, in respect of faith, and conscience: yet so, as the vse therof was left to the libertie of the people of God for a while. Circumcision at this time was as a corps that is dead, yet vnburied, and onely laid out; and so it must remaine for a time, that it may be buried with honour. It may againe be obiected, that baptisme was come in the roome of circumcision: and that therefore circumcision was but an idle and emptie ceremonie. I answer, it was not vsed as a Sacrament at this time, or as a part of Gods worship, or as a matter of necessitie, but onely as a free ceremonie, and that onely then, when it tended to the edification of men.

Beeing then a thing indifferent, it might as occasion serued be vsed, or not vsed. Therefore Paul condescending to the weaknes of the beleeuing Iewes, circumcised Timothie: and that he might not offend the godly, and hinder Christian libertie, he refused to circumcise Titus.

Here a great question is answered, whether we may vse things indifferent, as oft as we will, and howe we will? The answer is, No. Things are not called indifferent, because we may vse them indifferently, or not vse them when we will, and how we will: but because in themselues, or in their owne nature, they are neither good nor euill, and we may vse them well, or ill, & we may againe not vse them well, or euill. Furthermore, there be two things which restraine the vse of things indifferent: the lawe of charitie, and the lawes of men. The lawe of charitie is this, Things indifferent in the case of scandall, cease to be indifferent, and are as things morall, that is, either forbidden, or commanded. Paul saith, if to eate flesh, be to the offence of his brother, he will eate no flesh while the world stands, 1. Cor. 8. 13. And though he circumcised Timothie, yet would he not circumcise Titus, least he should offend the godly, and by his example, hurt Christian libertie.

Likewise, the good lawes of men, whether ciuill or Ecclesiasticall, tending to the common good, and seruing for edification, restraine the vse of things indifferent, so that they which shall doe otherwise, then these lawes command, with a contemptuous, or disloyall minde, are guiltie before God; yet here two cautions must be remembred. One, that the lawes of men doe not chaunge the nature of things indifferent: for it is the propertie of God, by willing this or that, to make it good, or euill. Neither doe they take away the vse of things indifferent. For libertie graunted by a soueraigne power, cannot be reuersed by an inferiour power. Therefore humane lawes doe no more, but temper, and moderate, the ouer common vse of things indifferent. The second caution is, That when the ende of a law ceaseth, when there is no contempt of the authoritie that made the law, when no offence is giuen: a thing indifferent remaines in his free vse without sinne, or breach of conscience.

Againe, here we learne, that a thing indifferent, when it is made necessarie to saluation, (as Circumcision was) is not to be vsed. This conclusion serues to ouerthrow the Popish religion. For it stands in the obseruation of things indifferent, as meates, drinkes, apparell, times, &c. And the vsing, or the not vsing of them is made necessarie euen in regard of mans saluation. For the abstinence from things that are by nature indifferent, is made a part of Gods worship, and meritorious of eternall life. For example: to marrie, or not to marrie, is for nature a thing indifferent: and therefore when abstinence from marriage is made necessarie (as it is in diuers orders of men and women) the nature of the thing is changed, which God hath left free, and it is a doctrine of deuills, which is taught.

Here againe we learne, to make difference of persons. Some are weake, some are obstinate. Weake ones are such, as hauing turned vnto God, and carrying in their hearts a purpose in all things to please God, neuerthelesse doe sundrie things amisse, vpon simple ignorance, or badde custome, till they be better informed. Of these Paul saith, that he became all to all, that he might saue some, 1. Cor. 9. 22. and for their sakes he condescended to circumcise Timothie. And if we that haue scarce a drop of mercie in vs, must thus beare with them that are weake, much more will God doe it, who is mercie it selfe. The good shepheard brings home the stray sheepe vpon his shoulders: he carries his lambs in his bosome. Isa. 40. 11. He will not quench the smoaking flaxe, Isa. 42. he spares them that feare him, as a father spares his child. Malach. 3. 17. This beeing alwaies remembred, that weake ones truly turne to God, and carrie in their hearts an honest purpose not to sinne against his lawes at any time wittingly, and willingly. Obstinate persons, are such as professe the faith, and yet hold and practise bad things, of wilfull ignorance, and of malice. These persons are not to be borne with, nor to be respected: and in respect of them, Paul would not circumcise Titus.

Lastly, in that Titus was not compelled to be circumcised, it may be demanded, whether Recusants may be compelled to the exercises of religion? I answer, yea: for exercises of religion are not things indifferent, as Circumcision was. Iosias made a couenant with the Lord, and he caused all his subiects to stand to it, 2. Chron. 34. 32. The king at the marriage feast of his sonne saith of the guests, Compell them to enter in, Luk. 14. 23. It is obiected, that men may not be compelled to beleeue. I answer: it is the commandement of God, prooue the spirits, 1. Ioh. 4. 1. and this commandement pertaines to all persons. Therfore though men may not be compelled to beleeue: yet may they be compelled to come to the congregation, to heare our sermons, and therein the reasons and grounds of our doctrine, that they may trie what is the truth, and cleaue vnto it. For this is their dutie.