Galatians 6:12

From hence to the ende, is laid down the second part of the conclusion, which I call a Recapitulation, wherein the Apostle doeth very artificially (as Orators are accustomed) repeat those things which he would haue specially to be remembred, the maine points handled in the Epistle. First, that neither circumcision is necessarie to iustification, nor the ceremoniall lawe to saluation. Secondly, that the false Apostles vrging the obseruation of the lawe as a thing necessarie to saluation, sought not herein Gods glorie, or the edification of their hearers, but their owne ease, and freedome from the crosse, and persecution. Thirdly, that Christ crucified is the onely thing that iustifies a sinner without the workes of the Lawe. Fourthly, that true religion standeth not in outward things, but in the renouation of the inward man.

In this verse and the next following, Paul describes the false Apostles by fiue properties: three whereof are laid downe in this verse. The first is, that they make a faire shewe. The second, that they compell men to the obseruing of their deuised religion. The third, the ende and scope they aime at, that they may alway be in the sunne-shine, liuing at ease, and hauing the world at will; onely because they would not suffer persecution for the crosse of Christ.

First, the Apostle saith, that they make a faire shew in the flesh: which is taken diuersly, for it signifieth sundrie things. First, to make an outward glorious shew according to the flesh, as that they were true Israelites, of the seed of Abraham, &c. Of which boasting Paul speakes, 2. Cor. 11. 18. Seeing that many glorie after the flesh, I will glorie also. They are Israelites, so am I: they are the seed of Abraham, so am I. Secondly, to please the Israelites, which are after the flesh, and to approoue themselues vnto them, which held the keeping of the ceremoniall lawe. Thirdly, to vaunt themselues to the Iewes, and them of the circumcision, of the Galatians, whome they had circumcised in the flesh, as beeing made proselytes, and wenne to their profession by their meanes. Lastly, to pretend great zeale and religion in outward obseruing of the lawe, standing in carnall rites, and bodily exercises, as circumcision, meates, purification, and the like: which carnall rites the Apostle opposeth to spirituall worship, Rom. 12. 1. and to the newe creature, v. 16. of this chap. and bodely exercise (which profiteth little) to true pietie, and the sincere practise thereof, which is profitable for all things, 1. Tim. 4. 8. The words may be taken in all these acceptions, though princspally in the last.

Here we haue a notable propertie of false teachers, which is, to set a faire face vpon the matter, to carrie all before them with a smooth countenance, and in outward appearance to excell. For as Satan, though a blacke deuill, an angel of darkenes, doth change himselfe into a white deuill, as though he were an angel of light, so that a man can hardly distinguish his wicked suggestions, from the good motions of the spirit of God, and therefore may say, as Ioshua said to the angel, art thou on our side, or on our aduersaries? Ioshua, 5. 13. So his instruments transform themselues, as though they were the Apostles of Christ, and ministers of righteousnesse, 2. Cor. 11. 13, 15.

In the old Testament, false prophets were accustomed outwardly to conforme themselues to the habite and attire of the holy men of God, in wearing a rough garment as Elias, and the rest of the prophets did. Zach. 13. 4. Vnder the newe Testament, in the time of Christ, the Pharises in hypocrisie, vnder a shewe of long praier, deuoured widdowes houses. Matth. 23. 14. In the Apostles time, false teachers with their wil worship, as touch not, taste not, handle not, (which had a shewe of wisdome in voluntarie religion, and humblenesse of minde, and not sparing of the bodie) did vndermine the religion of God. Coloss. 2. 21, 22, 23.

And after that, in the primatiue Church, the heretickes called Catharists, vnder a shewe of holinesse, fasting, praier, &c. did sowe most damnable heresies in the Church.

And as in former times, the Iewes vnder the glorious titles of the children of Abraham, the schollers of Moses, the temple of the Lord, the temple of the Lord, made many proselytes by deceiuing the soules of the simple: So, at this day, vnder the glorious titles of the Church, of Councels, fathers, antiquitie, consent, vniuersalitie; the pretented Romane Catholikes, haue ensnared many a simple soule: and no maruaile, considering that these are the times of which Christ foretold, that false prophets should deceiue (if it were possible) the very elect, Matth. 24. 24. And of which Saint Paul prophecied, that Antichrist should come through the efficacie of Satan, with all power, and signes, and lying wonders, and in all deceiue ablenesse of vnrighteousnesse, among them that perish. 2. Thess. 2. 9, 10. And all this is done by outward shewes and semblances, which our Sauiour Christ tearmeth sheepes cloathing, and it stands in these foure Matth. 7. 15. particulars. First, in great swelling titles, as the onely true Catholike Church, the Vicar of Christ, the Oecumennicall Bishop: most profound, illuminate, Angelicall, Seraphicall Doctors: Iesuits, the onely true followers of the doctrine, and example of Iesus, &c. Secondly, in pretended zeale, and deuotion, whereby they would perswade, that their religion, is the onely true religion: all others, which swarue from it, are nothing but false, and fabulous: and this they doe three waies. First δοξολογίαις; by hauing God alwaies in their mouthes, crying in hypocrisie with the false prophets, Lord, Lord, Matth. 7. 22. Or as the Iesuiticall faction doe, Iesu, Maria. Secondly, πιθανολογίᾳ, with enticing words, consisting in probable reasons, and persuasiue arguments. Coloss. 2. 4. Thirdly, χρηστολογία, with faire and flattering words, to deceiue the hearts of the simple. Rom. 16. 18. By which three meanes, the Iesuites haue preuailed much in Princes courts, in these latter daies. Apoc. 16. 14. Thirdly, in the glorious outside of holinesse of life and conuersation, in not sparing the bodie, by whipping of themselues, as Baals priests lanced themselues till the blood gushed out, 1. King. 18. 28. in strict fasts, canonicall houres, hard fare, badde lodging, course apparrell, and such like. Lastly, in rare and excellent gifts of prophecy, tongues, eloquence, miracles, &c. And thus they make Pauls shew of godlinesse, 2. Tim. 3. 5. to be Peter cloake of wickednesse. 1. Pet. 2. 16. so that as the Deuill 〈Greek〉. with faire words put Eue into a fooles paradise, till at length he had driuen her out of the terrestriall Paradise, and made her also hazard the celestiall. So, his ministers false teachers, by faire and flattering speeches, deceiue the minds of the simple, and cause them to fall from their owne stabilitie.

By this we may see, how hypocrites and false teachers, stand especially vpon outward things, as externall rites and ceremonies, which are but deuices and doctrines of men. Matth. 15. 9. The Pharisies made much adoe about washing the outside of the cuppe, and of the platter, when as the inside was full of rapine and all vncleannes, Matth. 23. 25. very curious about washing of their hands before meate, Mark. 7. 3. and yet carelesse to wash their hearts frō wickednes. Ier. 4. 14. precise in small matters, as in tything of mint, annise, and cummine; but profane in the practise of the waightier things of the law, as iudgement, mercie, and fidelitie. Matth. 23. 23. whited tombes, faire without, and filthie within, v. 27. Thus the Popish worship consisteth especially in outward things, which may please the senses of carnall men, as in vocall, and instrumental Musicke, to please the eare: censings and perfumes, to delight the smell: guilding and painting, with other sights and spectacles, to affect the eye. And at this day, in the Masse (which they account the very marrow of their Mattins,) there is nothing, but dumme shews, histrionicall gestures, and tricks fitter to mocke apes withall, then to edifie the people. For whereas in former time they were wont to say, Let vs goe heare a Masse: now the common saying in Italie is this, Let vs goe see a Masse. Let vs therefore trie the spirits before we trust them, and especially in matters of religion, follow Christs precept, not to iudge by the outward appearance, Ioh. 7. 24. But to iudge of Prophets, by the fruit of their doctrine, Matth. 7. 16. and of their doctrine by the touch-stone of the word. Isa. 8. 20. so that though the Deuill transforme himselfe into an angel of light; nay, though an angel from heauen preach any other thing, beside that we haue receiued from Christ, we must hold him accursed: and in so doing we shall follow Christ his practise, who was prudent in the feare of the Lord, and did not iudge by the sight of his eyes, nor reprooue by the hearing of his eares. Isa. 11. 3.

The second note and marke of these false teachers, is, that they compell men to be circumcised. The word compell, hath great emphasis, for it signifieth, that they did not conuince the iudgement, or perswade the will, and affection of the Galatians, but enforced them against their wills: for though circumcision be nothing of it selfe (as Paul saith) yet to be compelled to receiue circumcision, and to place iustification in the vse of it, & sinne in the neglect of it, is the readie way to ouerturne Christ, the foundation of our saluation. Gal. 5. 4.

Here suodrie questions are to be answered. First, it may be demanded, whether it be lawfull to compell men to embrace religion, as the false Apostles compelled the Galatians to circumcisiō? Ans. The Magistrate may & ought to compell obstinate Recusants to professe true religion: for he is custos vtrius que tabulae, and therefore is to haue care that true religion be professed, and the contemners thereof punished. An example hereof we haue in good King Iosiah, who caused all that were found in Ierusalem and Beniamin, (that is, all his subiects) to stand to the couenant which he made with the Lord, nay which is more, he compelled all that were found in Ierusalem to serue the Lord their God. 2. Chron. 24. 32, 33. among which multitude many there were (no doubt) which did like better of Idolatrie, then of Gods worship, as the word compelled, doth import. The King that made that great supper, commanded his seruants to cōpell the guests to come in vnto him. Luk. 14. 23. whence Augustine gathereth, that it is the Magistrates dutie to compell recusants, schismatikes, heretikes, and such like, to the hearing and professing of the word. But here three things are commonly obiected against this doctrine.

Obiect. I. To compell men to embrace true religion, is to make them goe against their conscience, which the Magistrate ought not to doe: as some Papists haue asfirmed, that they would not for tenne thousand worlds compell a Iew to sweare that there were a blessed Trinitie, because he should be damned for swearing against his conscience, although the thing were neuer so true. Ans. I. If it were so hainous a sinne to compell any to embrace true religion, because it is against their conscience; why doe Popish Prelates, and Magistrates, compell Protestants (and that by exquisite torments) to reconcile themselues to the Church of Rome, to sweare obedience to the Pope, to acknowledge Trāsubstantiation, and to heare Masse; which they know are directly against their conscience? II. If they will not compell men to doe any thing, (though neuer so good or godly,) because it is against their conscience: why should they not be as scrupulous in restraining them from doing that which is vnlawfull, because they are perswaded in conscience they ought to doe it? For if they compell men to omit that which they beleeue to be good, because they know it to be euill, (as their owne practise prooueth, in that they will not suffer Protestants to pray publikely in a knowne tongue, nor receiue the Sacrament in both kinds, &c.) why doe they not compell them also, to doe that which they know to be good; though they thinke it to be euill? III. The Magistrate is to compell men to embrace true religion, or to punish them for their obstinacie in not harkening to the word, because he is to vse the meanes to reclaime them, and to winne them to a loue and liking of the truth. Now so long as they are vrged to heare the word, there is hope they may be wonne againe: and experience shewes (as Augustine testifieth of the Donatists) that they which did professe religion at the first meerely by compulsion, may afterwards (by the mercie of God) professe it onely for deuotion. And what though some come not to learne, but to carpe and cauill? yet God may cast the nette of his mercie so farre ouer them, that contrarie to their purpose, they may be caught. IIII. If the Magistrate who may compell them, and so reclaime them, doe suffer them to continue in their errours or heresies, without controlment, he is guiltie of their sinne: but by compelling them, he hath discharged his dutie: for albeit they beeing compelled, doe dissemble and play the hypocrites, doe lie, and forsweare themselues, that is not the Magistrates sinne, who intendeth nothing but their conuersion and saluation, it is their owne proper and personall sinne.

Obiect. II. Men ought to be perswaded to embrace religion, and induced to beleeue, but not compelled: for the will can not be compelled. Ans. True it is, the will cannot be compelled; Persuade•• vu〈…〉 des, non cogi. and as true is it likewise, that the Magistrate doth not compell any to beleeue: for when a man doth beleeue, and from his heart embrace true religion, he doth it willingly: notwithstanding meanes are to be vsed, to make them willing, that are vnwilling, and the meanes is, to compell them to come to our assemblies, to heare the word, and to learne the grounds of true religion: for it is Gods commandement men should prooue the spirits, 1. Ioh. 4. 1. that so they may know the truth, and cleaue vnto it. Augustine saith fitly, and finely to this purpose, Quod Contra Gauden•. ••ist alib 2. c. •7. autem vobis videtur invites ad veritatem non esse cogendos, erratis nescientes Scripturas, neque virtutem Dei, qui eos volentes facit, dum coguntur inviti. Secondly, when Papists receiue the Sacrament, sweare allegeance to their Prince, present themselues in our congregations, who knowes that they doe these things against their conscience? nay rather we ought in charitie to thinke that they are perswaded in conscience they may doe them, when by oath and protestation they confesse so much. But be it, they did all in hypocrisie, shall the execution of godly lawes therefore cease, because hypocrites will not obey but in dissimulation?

Obiect. III. The Magistrate by compelling Recusants to the outward profession of religion, maketh them to play the hypocrites, to counterfait, and dissemble. Ans. The Magistrate in executing the lawes, hath no such intent, but onely that they might heare the word, beleeue it, and be saued. Againe, Protestant recusants in other countries, are not allowed by Papists, to alleadge their conscience for their refusall, but are compelled either to conforme themselues, or to vndergoe cruell torments: no more may such pretence of conscience excuse the Papists, or other heretikes, but that they should receiue the same measure which they mete to others.

II. Quest. How can it be truly said, that the false Apostles compelled men to receiue circumcision, seeing Titus was not compelled to be circumcised? Gal. 2. 3. Ans. That place maketh nothing against the text in hand: the meaning is, that Paul for his part was readie to haue circumcised Titus (as he did Timothie, Act. 16. 3.) rather then offend the weake brethren. But when it came to this point, that they would needes vrge circumcision, as a thing necessarie to saluation, Paul refused to do it, for all the false brethren that crept in, v. 4. that is, notwithstanding they laboured by all meanes to bring it in vse againe. Neither did the Apostles vrge it, or require it, as a thing necessarie to saluation.

III. It may be demaunded, whether that circumcision beeing so vehemently vrged by the false Apostles, might not haue beene vsed. Answ. It might not. For albeit it be in it selfe a thing indifferent, and so it skilleth not, whether a man be circumcized or not, (as Paul saith) Circumcision is nothing, and vncircumcision is nothing: yet beeing vrged as a matter of absolute necessitie, as without which men could not be saued. Act. 15. 1. it ought not to be vsed. The like may be said of all indifferent things, if they be made essentiall parts of Gods worship, or necessarie to saluation; as the vse of meates and drinkes, obseruing of times and seasons, wearing this or that habit, or attire: forbidding of mariage to some orders of mē. For when things indifferent are made necessarie, the nature of them is changed. Vpon this ground Ezekiah brake in peeces the brasen serpent, when the Israelites began to worship it, 2. King. 18. 4.

First, let vs obserue, out of these words, they compell you to be circumcised, that Paul doeth not only vse Christian pollicie, but dealeth very rhetorically, excusing the Galatians, as though they were constrained against their wills, to doe as they did: & laying all the blame vpon the false Apostles: and so doth closely alienate their affection from these seducers, who would haue them circumcised, either by voluntary submission, or by violent compulsion: the like godly pollicie we ought to vse in dealing against heretikes, and false teachers, that the peoples mindes may be estranged from them, & take no loue of their doctrine, nor liking of their persons.

Here we haue a second note of false teachers, which is, not onely to retaine ceremonies themselues, but to vrge them vpon others, and constraine men to the obseruing of them: for they were more earnest and forward in vrging circumcision (their owne deuise) then the keeping of the morrall lawe: and so are all seducers. The Pharises did vrge their owne ceremonies, as washing before meate, washing of pottes, cuppes, and beddes, &c. more then the commandement of God. And the Papists vrge the Lent fast more strictly, thē fasting from finne, which is the onely true fast. Isay. 58. 6. And their owne stories doe shewe that men haue beene more seuerely punished, for eating flesh vpon good friday, then for committing of simple fornication, or following of strange flesh. They stand more in vrging the outward worshipping of an image, or a peece of bread, then the inward spirituall worship. And as they haue made the Saints daies, equall with the Sabboth daies, so haue they made the prophanation of them an equall sinne, and haue punished it with equall punishment.

It is further to be obserued, howe they abuse circumcision, for whereas by Gods ordinance it was but a seale of the righteousnesse of faith. Rom. 4. 11. they peruerting the end of it, make it a meritorious cause of saluation; and therefore compell men to be circumcised: it is Gods worke, they make it their owne worke, yea such a worke as by which they hope to be saued. And this their dealing, may fitly be paralleled by the Popish practise at this day, in making baptisme which is but a signe and seale of grace, to be the proper, immediate, and physicall cause of conferring grace, by the worke wrought. Almes, praier, and fasting (which are but signes and testimonies of iustification) to be causes thereof. Nay their owne deuises, of confession, satisfaction, supererogation, to be meritorious causes of iustification, & saluation.

Lastly, see here howe the peruersenesse of the corrupt heart of man, doth thwart the ordinance of God. As long as circumcision was commaunded by God. most abhorred it; for the heathen testifie so much, that the Iewes were odious for it. But Apolla Iudaeus nowe beeing abolished, they take it vp againe; receiue it, and vrge it as a thing necessarie to be obserued vpon paine of damnation. Whereas if God should enioyne it againe, they would (no doubt) account it as heauie yoke, which neither they nor their fathers were able to beare. This improuing of that which God cōmands, & approuing that which he forbids, argues the great corruption of the heart, and that the wisedome of the flesh is not onely an enemie, but euen flat enmitie against God, Rom. 8. 7. It must therefore teach vs to captiuate our reason, and to subiect our wills to the will of God in all things.

The third propertie of these false Apostles is, the teaching of circumcision, that is, of false doctrine; because they would not suffer persecution for the crosse of Christ, that is, for preaching the true doctrine of the Gospel, concerning Christ crucified. It may be demanded whether it was necessarie that those which taught not circumcision, but spake against it, should be persecuted? To which I answer, that it was necessarie, according as Paul affirmeth, Gal. 5. 11. If I teach circumcision, why doe J yet suffer persecution? The reason was this. The Romane Emperour had giuen libertie to the Iewes to liue according to their owne lawes, and that without molestation or disturbance, in all places of the Romane Emperie, so that if a Iewe became a Christian, he had the priuiledge of a Iewe, so long as he kept Hieron in Comment. in haue locum. the ceremoniall lawe, and taught no departing from Moses: whereas they which taught, that ceremonies were abrogated, and that men were iustified onely by faith in Christ, wanted this priuiledge, and so were persecuted of no men more then of the Iewes, either by themselues, or by incensing others against them. 1. Thess. 2. 15. 16. The false Apostles therefore to auoide persecution, coyned a newe Gospel; in matter of saluation, ioyning Christ and Moses, iustification by faith, and by workes. So that here we haue another character and marke of false teachers, which is, to labour by all meanes to enioy the world, and to eschewe the crosse, and rather then they wil suffer persecution, to make a hotch-potch of religion, as we may see, not onely by this particular, but by the course of the historie of the Church, and in latter times, by the Interim vnder Charles the fift, and the sixe articles vnder Henrie the eight: by our mediators and reconciliators, who either (as it is said of old Consiliator) labour to accord fire and water: or else like hucksters mixe wine and water for their owne aduantage: and by all neuters and mungrils in religion, who houer in the winde, because they would stand sure for all assaies, or winne the fauour of great men, that they might not stand in the way of their preferment, This is the sinne of the multitude among vs, who desire to haue Christ, but they will none of his crosse: they would be with him vpon mount Tabor, but not not vpō mount Caluarie, crowned with glorie, but not crowned with thornes.

Further, we may hence gather an essentiall difference of true and false teachers: the one seekes the good of the Church, the other seeks thēselfe: the one the glorie of God, the other their owne glorie. It is obserued by Popish priests and others, that though the Iesuits pretend, they doe all things in ordine ad Deum yet they intend themselues doing all things in ordine ad seipsos: it beeing the marke they shoote at in all their Machiavellian plottes and pollicies, that they may haue cum digmeate ocium, a Lordly command, and a lasie life.

Againe, here we see that the loue of the trueth, and of the world, the feare of the face of man, and the feare of God can neuer stand together. As also howe dangerous a thing it is to be addicted to the loue of the world: for it hath beene alwaies the cause of reuolt, in that men neuer imbraced religion so, as that they could be contented to suffer persecution for the profession of it, nor lay downe their liues in the maintenance thereof. Matth. 13. 21. As soone as tribulation or persecution commeth. by and by they are offended. Whereas we ought to haue the same minde that Paul had, who knowing that bonds and imprisonment aboad him, yet passed not for them, neither was his life deare vnto him, Act. 20. 23. and was not onely readie to be bound, but to die also, for the name of the Lord Iesus. Act. 21. 13. The reasons which should make vs willing to take vp our crosse and follow Christ, are these. First, it is a great mercy and fauour of God, that we are accounted worthy to suffer any thing for his sake. Act. 5. 41. The Apostles departed from the counsell, reioycing that they were accounted worthy to suffer rebuke for his name. Secondly, it is a meanes (by the mercifull promise of God,) to procure and obtaine the blessings of this life. Mar. 10. 30. Thirdly, it hath blessednes annexed to it, with a promise of assistance and helpe of Gods spirit, 1. Pet. 4. 11. If ye berailed on for the name of Christ, blessed are ye, for the spirit of glorie and of God resteth vpon you, which on their part is euill spoken of, but on your part is glorified. Lastly, the ende of the crosse, is glorie vnspeakable, If we suffer with him, we shall also be glorified with him. Rom. 8. 17.

Further, whereas Saint Paul linketh together persecution, and the preaching of the crosse, we may see that the profession of the Gospel, and persecution, doe either goe hand in hand, or doe follow one another inseperably; for as many as will liue godly in Christ Iesus, must suffer persecution. 2. Tim. 3. 12. Moses is said to haue chosen rather to suffer affliction with the people of God, then to enioy the pleasures of sinne for a season. Heb. 11. 25. Where we see that affliction is the lette and portion of the godly. The reason hereof is two-fold. The malice of the Deuil who is alway nibbling at the heele, Gen. 3. 15. And the hatred of the malignant Church (the deuils seede) euer maligning the Church and people of God. The deuill maketh warre with the remnant of the womans seede, which keepe the commandement of God, and haue the testimonie of Iesus. Apoc. 12. 17. The malignant Church persecuteth the Church of God, as we may see in their types, namely, in Caine hating and persecuting Abel; Ismael, Isaac. Esau, Iacob. Which they did onely because they saw their owne workes to be euill, and theirs to be good. 1. Ioh. 3. 12. And if it be demaunded, why those that preach the word plainely and powerfully to the consciences of men, in euidence of the spirit; are so extreamely hated and maligned? Ans. It is for no other thing, but euen for the workes sake, for which they ought to be reuerenced, 1. Thess. 5. 13. and because they prophecie not good vnto them, but euill, 1. King. 22. 8. that is, preach not pleasing things, by sowing pillowes vnder their elbowes, and lulling them asleepe in the bedde of securitie, but denounce the iudgements of God against them, and so disquiet and trouble their guiltie consciences. And what (I beseech you) is the reason why those that make conscience of sinne, are so maligned of the wicked world, and branded with the blacke names of Puritans, and Precisians, but this, which our Sauiour Christ giueth, Ioh. 15. 19. Because they are not of the world, therefore the world hateth them? Now all this commeth to passe, by reason of that enmitie which God hath put betwixt the woman, and the serpent; his seede, and her seede. Gen. 3. 15.

This teacheth vs, first, that we should suspect our selues, that our hearts are not found, nor our practise sincere, when all men speake well of vs: for true profession is alwaies accompanied with persecution. Woe be to you, when all men speake well of you. Luk. 6. 26.

Secondly, that we must not be discouraged in our profession, though there be neuer so many that make opposition, or so mightie that raise persecution against vs. Though they tell vs as they did Paul, Act. 28. 22. Concerning this sect, we know that euery where it is spoken against: or take vs vp with Nicodemus, Ioh. 7. 52. Art thou also of Galile? search and looke, for out of Galile ariseth no Prophet. In these blasts and stormes of temptatiōs, we ought to make that saying of Christ our anker hold, Blessed is he that is not offended in me. Mat. 11. 6.

Lastly, that we thinke it not strange when we finde affliction, or meete with persecution. 1. Pet. 4. 12, 13.