Galatians 5:11–12

The sense. Yet preach] now while I am an Apostle. Here Paul takes it for graunted, that when he was a Pharisie he taught and maintained Circumcision: but he denies that he euer taught it after his conuersion in his Apostleship. The crosse] the Gospel which is a doctrine teaching deliuerance from hell, and life euerlasting, to be obtained by the death and passion of Christ crucified. 1. Cor. 1. 18, 23.

More plainly, the words are thus much in effect: It is reported, that I Paul an Apostle, preach circumcision: but the truth is, there is no such matter. For if I taught circumcision, the Iewes, maintainers of circumcision, would not persecute me as they doe: neither would they take offence at the preaching of Christ crucified, if I ioyned circumcision with Christ.

The drift. Paul here answers a new obiection, which is on this manner. There is no cause, Paul, why thou shouldest thus reprooue vs, for thou thy selfe art a teacher of circumcision. To this Paul makes a double answer. First, he denies the report, and prooues his deniall by a double reason; one is, because the Iewes still persecuted him; the other is, because they tooke offence still at his preaching of Christ crucified. Secondly, Paul answers by pronouncing a curse vpon the false Apostles.

The vse. In the wordes. I consider two things, the report giuen forth of Paul, and his Apologie. The report was, that Paul preached circumcision. In this we see what is the condition of the Ministers of the word, namely, to be subiect to slander and defamation, not onely in respect of their liues, but also in respect of their Ministerie and doctrine, as if they were heretikes. Thus the Papists at this day reproch the Ministerie of the Church of England, charging it with sundrie foule heresies. And many among vs spare not to charge it with the heresie of Puritanisme. And I doubt not to auouch it, that some are condemned for heretikes in the historie of the Church, who (if all were knowne) should be found to be good seruants of God.

1. This verifies the saying of Ecclesiastes, c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked

2. Ministers must hence be put in minde to vse circumspection both for the matter and the manner of their Preaching.

3. Beeing defamed, and that wrongfully, they must hence take occasion to be more carefull to please God, as Dauid did in the like case. Psal. 119. 69.

But how came this report of Paul? Ans. Sometime he tollerated circumcision, as a thing indifferent for a time: and hereupon circumcised Timothie. And vpon this occasion a report is raised that Paul preached circumcision. In this we see the fashion of the world; which is to raise fames, reports, and slanders of all persons, specially vpon Magistrates and Ministers, and that vpon euery light and vniust occasion. But good men will take no such occasions of raising reports. Psal. 15. 3.

But how did Paul take this report? Ans. He did not requite euill for euill (as the manner of men is.) but he returnes loue and goodnes for euill: and for this cause (no doubt of purpose) he beginnes his speech on this manner, Brethren, if I yet preach Circumcision.

The Apologie and defence followes. And first he denies the report. And this is: because for his preaching he is persecuted of the Iewes. Here obserue, that they which are called to teach, must preach the Gospel, what trouble or danger soeuer follow, as Paul did. It may be demanded, whether a Minister may not in teaching conceale any part of the truth at any time without sinne? Ans. In the case of Confession when a man is called to giue an account of his faith, no truth, no not the least truth may be concealed. Againe, when the soules of men are to be releeued, and saued, all concealements are damnable. Yet in the planting or in the restoring of the Church, doctrines most necessarie may be concealed. Paul was about two yeares at Ephesus, and spake nothing against Diana, but in generall tearmes. If he had, he had planted no Church at Ephesus. Againe, when people be vncapable of doctrine, it may be cōcealed, till they be prepared for it. Christ told his disciples that he had many things to tell them, which they could not then learne. Some beleeuers must haue no strong meate, but milke onely. Thirdly, when the teaching of a lesser truth hinders the teaching of a fundamentall truth, the lesser truth may be concealed, that the fundamentall truth may be taught, and take place.

Here we see the fidelitie of Paul: if he had sought himselfe, his honour, profit, or pleasure, he would not haue taught any doctrine that should haue caused persecution. The like minde must be in all teachers, nay in all beleeuers, who are to receiue the Gospel for it selfe, without respect to honour, profit, or pleasure.

Paul addes further in way of defence, that the scandall of the crosse was not abolished. Hence it followes, that the Gospel must be preached, though all men be offended. God must not be displeased though all men be displeased. Act. 5. 29. Indeede Christ pronounceth a woe against them by whome offences come: but that is meant of offences giuen, and not of offences taken: of which Christ hath an other rule, Matth. 15. 14. Let them alone, they are the blind leaders of the blind.

Againe, by the offence of the Iewes, we see the mind of men, who cannot be content with the death and passion of Christ, vnlesse they may adde workes, or something els of their owne, for their iustification and saluation. Thus doe the Papists at this day: and the like doe many of the ignorant people among vs, that will be saued by their good dealing, and their good seruing of God.

Touching the imprecation in the 12. verse, three questions are to be propounded. The first is, whether Paul did well thus to curse his enemies? I answer, yea: for first we must put a difference betweene the priuate cause of man, and the cause of God. Now Paul accurseth the false Apostles, not in respect of his owne cause, but in respect of the cause of God; and not as his owne enemies, but as the enemies of God. Secondly, we must distinguish the persons of euill men. Some are curable, and some againe are incurable, of whose saluation there is no hope. Now Paul directs his imprecation against persons incurable. And he knew them to be incurable by some extraordinarie inspiration or instinct, (as the Prophets and the rest of the Apostles did in sundrie cases) and hereupon he curseth sometime euen particular persons, as Alexander the coppersmith. 2. Tim. 4. 14. Thirdly, we must distinguish the affections of men. Some are carnall as rash anger, hatred, desire of reuenge, &c. some againe are more spirituall and diuine, as a zeale of Gods glorie, and of the saftie of Gods church. Now Paul in pronouncing the curse, is not carried with a carnall affection, but with a pure zeale of Gods glorie, and with the same spirit by which he penned this Epistle.

The second question is, whether we may not curse our enemies as Paul did? Ans. No: for we haue not the like spirit to discerne the persons of men what they are: and our zeale of Gods glorie is mixed with many corrupt affections, and therefore to be suspected. We in our ordinary dealings haue an other rule to follow, Matth. 5. blesse and curse not. If we dare goe beyond the limitts of this rule, we must heare the speach of Christ, ye know not of what spirit ye are. Luc. 9. 55.

The third question is, how we should vse the imprecations that are in the psalmes of Dauid, as Psal. 109. and in other places of scripture? Ans. they are to be directed generally against the kingdome of the deuill: and they are further to be vsed as Prophecies of the holy ghost comforting his Church, and procuring a finall sentence vpon the enemies of God.

The word which is translated, disquiet, is to be considered: for it signifies to put men out of their estate, and to driue them out of house and home, as enemies doe when they sacke and spoile a towne.

By this we se that the doctrine of iustification by workes or by the law, is a doctrine full of danger and peril, because it puts men out of their estate in Christ, and bereaues them of their saluation in heauen. Therefore let all men flie from the religion of the Papist, as if they would flie from an armie of Spaniards or Turkes.

Contrariwise, they that would prouide well for themselues and their posteritie, and plant themselues in a good estate, must take this course. They must cōsider that there is a citie of God in heauen, the gates and suburbes whereof be vpon earth in the assemblies of the Church: that this citie hath many roomes and habitations, & many liberties: that the law wherby this citie is ruled, is the whole word of God, specially the doctrine of the Gospell. In this citie is all happines, and out of it there is nothing but woe and misery. Enter therfore into the suburbes, of this citie of God: as ye professe the Gospell, so subiect your mindes and consciences, and all your affections to it, and be doers of it in the exercise of faith, repentance, new obedience. Thus shall you haue a good estate in Christ, & ioyfull habitation in heauen.