were spoken from Mount Sinai the Israelites could not indure to heare them but entreated that they might heare no more of them See Exod. 20.19 Deut. 18.16 Heb. 12.19 20. And Gods Judgments are his revealed word but these because they come from his wrath and anger are but ill words and farre worse then the former for they are cursed and fearefull words see the Curses of them at large Levit. 26. and Deut. 28. But Gods promise is his revealed word also and this word because it proceeds from his love and kindnes is his good word for so it is called 1 Kings 8.56 There hath not failed one word of all his good promise where for good promise the Hebrew hath good word and Jerem. 29.10 I will visit you and performe my good word unto you i. e. my promise for your returne from captivity If therefore an Assent to the words of Gods precepts and judgements which are hard and ill words be Faith as indeed it is though in effect it prove but a sorrowfull and wofull faith which can justifie no man but may convict all of sin and condemne many to death for it is that faith wherewith the Divels believe and tremble much more an Acceptance of Gods promise which is his good word is faith because Acceptance is more then Assent and more then Consent for it is an act subsequent unto a Consent whereby a Consent is seconded and ratified As plainly appeares in most contracts and particularly in that of Marriage where after the mutuall Consent of the parties to have each other there followes a mutuall Acceptance in taking each other Hence it is manifest that over and besides all other sorts of Faith there are three sorts answerable to the word of Gods Will viz. a promissory a preceptory and a judicatory faith for so let us call them till we finde fitter appellations because the promises precepts and judgements of God are the words of his Will 2. From the Concurrence of faith to a promise The acts about a promise are chiefly three namely the Making the Accepting and the Performing of it unto all which from the first to the last faith must needs concurre in a manner as a Soule wherewith the promise is animated and lives and without which it expires and dyes becomming frustrate and voyd For the Making of a promise is a giving of faith so the best Canonists and Casuists define a promise though we for thy better understanding defined it otherwise And the Performing of a Promise is a keeping of faith which is commonly called Faithfulnes for hence God is called faithfull because when he hath been gracious to give his faith by making a promise he will be faithfull to keep his faith by performing it And therefore the Accepting of a promise which intercedeth between the making and performing is a taking of faith for when the thing given is faith then the thing taken must needs be the same and therefore faith also And if the performance of a promise doth denominate him faithfull who makes it as in all good Writers and in common speech it doth much more doth the Acceptance of the promise denominate him faithfull who takes it because the faith of the taker doth naturally precede the faithfullnesse of the giver as acceptance naturally precedes performance But if Gods Promise have any effect at all and be not frustrated by a refusall that effect in thee must needs bee faith for seeing Gods Promise is a Declaration of his Will to devise unto thee a present right to the future possession of some blessing this Declaration comming from God doth or should worke in thee a ground to hope for that future blessing and a ground of things hoped for is faith as the Apostle notifies it Heb. 11.1 Now faith is the substance of things hoped for i. e. a ground for hope is faith And because the blessing is future therefore it is not seene for things future are not seen yet Gods declaration of the futurity thereof doth or should produce in thee an evidence or knowledge of it and an evidence or knowledge of things not seen is faith as the Apostle againe designes it in the former verse 3. From the Examples of Faith In the Old Testament Gen. 15.4.5 God promised unto Abraham a Sonne and Heire of his owne body and a numerous Posterity as the Starres of Heaven i. e. God declared unto Abraham his will to give him a present right to that future blessing and in the verse following Abraham believed in the Lord i. e. Hee accepted of Gods Promise in taking it and this taking was seconded with trusting to it for by his acceptance hee had a good ground to hope for a sonne and an evidence for a sonne not yet seene which ground and evidence is faith or beliefe But the act which caused that ground and evidence was his Acceptance or taking the Promise God by the message of Moses promised unto the Israelites in Egypt a deliverance from their bondage and an entrance into Canaan and Exod. 4.31 the people believed i. e. They accepted of this promise by taking it and their taking caused their trusting to it i. e. Their faith caused their hope of it and to expresse their thankfullnesse for it They bowed their heads and worshipped In the New Testament God by the message of Jesus Christ hath made unto thee most precious promises for hence that Testament is called the Gospel i. e. The good message or word of God as the promise of present freedome or alliance with him to bee his sonne jurally by having a present right of inheritance the promise of present sanctity to regenerate thee with his spirit to bee his Sonne morally by leading a holy life and the promise of future priviledges and blessings to bee his sonne gloriously in the finall state of blessednesse as the future forgivenesse of thy sinnes the future resurrection of thy body and thy future life everlasting for God by Christ hath declared his will to impute unto thee a present right to all these blessings Is now thy will answerable and agreeable to Gods will to correspond and consent to him heerein And further dost thou actually accept of these promises to take God at his word Then thou hast faith and dost believe For although these blessings bee not seene yet by thy accepting the promises of them thou hast a good evidence for them and a good ground for thy hope of them and such evidence and ground is faith and beliefe And though thou dye before thou possesse all these blessings as certainely thou shalt and must either dye or bee changed before thou canst enter the possession of all Yet thou dyest in faith because Heb. 11.13 Thou hast seene them a farre off and wast perswaded of them and hast embraced them for by these reasons the Apostle proves that the Patriarchs dyed in faith though they had not received the promises i. e. Not the possession of the blessings
promised Hence it appeares that Faith is a passion for although it bee an act of the will yet it is not an act active which consisteth in working or doing any thing but an act passive or act of sufferance in receiving and imbracing that state or condition wherein the love and kindenesse of God would put thee or which is all one in not refusing or rejecting the good will and pleasure of God towards thee And therefore in Scripture Faith is expressed by these two passive words of Receiving and Imbracing as Receiving the word Luk. 8.13 They on the Rock are they which when they heare receive the word with joy i. e. Believe or accept the word of Gods promise as it plainely appeares by the words immediately following wherein the Verbe receive is changed into believe which for a while believe and Receiving Christ John 1.12 But as many as received him to them gave he power to become the sonnes of God even to them that believe on his name where wee see in like maner that the former Verbe received is interpreted by the latter to signifie believing and Embracing the promises Heb. 11.13 And were perswaded of the promises and embraced them i. e. believed them for that act which naturally followeth perswasion is Beliefe And by these two passive words of Receiving and Embracing Faith is opposed to the two contrary words of Refusing and Rejecting which will not bee passive and therefore signifie Unbeliefe as Refusing Christ Heb. 12.25 See that yee refuse not him that speaketh i. e. See that yee believe him for not refusing is receiving and receiving is believing and Rejecting Christ John 12.48 Hee that rejecteth mee and receiveth not my words i. e. Hee that believeth not in mee for of the former words the latter are an Exposition And Rejecting Gods Counsell Luk. 7.30 But the Pharisees and Lawyers rejected the counsell of God i. e. They would not believe or receive Gods promise which is his divine and heavenly counsell Thou seest heereby that in making faith all the action lies on Gods part in declaring his promise and perswading thy acceptance Bee thou onely Gods Patient to suffer his action and operation upon thee and the act of faith is done For the passion or sufferance on thy part is neither painefull nor shamefull but most easie gentle and noble for it consisteth onely in accepting receiving or embracing his kindenesse towards thee or at least in not refusing or rejecting it So that all thy act of faith seemes but this what Gods good will would have to be firm do but thou affirme or unto his promise say but Amen i. e. So bee it for Amen is the Hebrew word for Faith or unto the word of his promise set but thy Fiat fiat quod dicitur i. e. Let his word bee done for from this Fiat is framed the Latine word Fides and it may bee also the English word Faith by transposing the Vowells and asperating the last Consonant which the Licence of Etymology will well allow and doth commonly practice Yet among Latine Authours the Latine word Fides is commonly taken actively for fidelity or faithfulnesse in performing faith given But although this promissory faith bee a passion or sufferance for the essence of it yet for the efficacy it is or ought to bee so strongly effectuall that in and upon the faithfull it produceth mighty effects events and issues as doth appeare in a long list of Beleevers Hebr. 11. and will appeare in this Chapter ver 18. For a true and lively faith is somewhat like the affections of the minde or like the diseases of the body both which are passions and yet have powerfull and violent operations Yet unto both these faith is unlike heerein that her effects flow not from her necessarily and naturally ex natura rei according to the course of nature but jurally and arbitrarily ex instituto Dei according to the ordinance and appointment of God And although de facto some of her effects doe not actually follow yet de jure ex debito according to the course of right and duty they alwaies ought to follow for where they follow not that faith to that effect is ineffectuall frustrate voyd and dead There is betweene faith and sin this contrariety that as Faith is the acceptance of Gods promise so Sin is a repugnance to his precept and therefore the effects of faith have a contrary resemblance to the effects of sin Sin hath in it lesse entity then to be a passion because every sin is a privation and most sins are meere omissions yet such are the effects of sin that from thence follow all the stirres and troubles on earth as the privates miseries of distresses imprisonments banishments and fearfull executions and the publicke calamities of warre famine and pestilence for too manifest it is that sin hath strength enough to produce all these effects yet sin hath not this strength from her selfe but from the Law 1. Cor. 15.56 The strength of sin is the Law So of faith though it be a passion such are the effects that from thence follow all the favours and blessings of heaven as the Justification of thy person the Regeneration of thy minde the Remission of thy sins the Resurrection of thy body and thy Life everlasting For manifest it is from Scripture that faith hath strength enough to produce all these effects yet faith hath not this strength from her selfe as she is an act of man but from the grace of God who to the praise of the glory of his grace is gratious and favourable unto faith by honouring it in that high degree as to attribute assigne or impute unto it these strong and mighty effects Whereof preparatively to our present purpose I shall mention those which flowing immediately from the essence of it doe yet further illustrate the notion of it and they are chiefly fowre 1. The first effect of this promissory faith is To enter Gods covenant of grace For Gods promise before the accesse of thy faith to accept it is in respect of thee but a sponsion or single act of his will on his part to devise unto thee a present right to the future possession of his blessings But by the accesse of faith on thy part to accept it his promise is advanced and formed into a Covenant with thee in particular whereinto thou entrest by the act of thy faith Because thy faith is an act of thy will to accept and take that present right which his will is to grant and give thee and consequently by meanes of thy faith thy will is agreeable to his will touching one and the same thing to be had and agreement of wills betweene severall parties for the having of one and the same thing makes up the intire nature of a Covenant and consequently makes up thy entrance thereinto And the covenant entred by meanes of this faith is the covenant of Grace which is so called because the ground thereof
before even then when his persecution was in action for the deede thereof being done at Jerusalem the same thereof came presently to the Churches of Judea and afterwards spread beyond Syria and Cilicia even to the Churches of Galatia who had also heard of it as hee mentions it unto them before in this Chapter vers 13. But of his latter action in preaching the faith the Churches of Judea for the space of three yeares after hee began to preach it heard not a word or if they heard any thing thereof they beleft it not for when Paul after three yeares of preaching the Gospel in Arabia and Damascus came from Damascus into Jerusalem neither the Churches of Judea nor those of Jerusalem had heard of it for the faithfull at Jerusalem were all afraid of him and beleeved not that hee was a Christian as was shewed before from Acts 9.26 But upon that returne of Paul to Jerusalem the Church of Jerusalem first heard of his Preaching the Faith and she heard of it by Barnabas who brought Paul to the Apostles and declared unto them both his calling and his Preaching how wonderfully Christ had called him and how powerfully he had Preached Christ at Damascus Act. 9.27 And from the Church of Jerusalem the Churches of Judea circumjacent might easily heare the report of it That he which persecuted us in times past These words are related here by Paul but are the words spoken by the Churches of Judea containing the report they had heard of Paul Paul before in this Chap. vers 13. saith to the Galatians that he had persecuted the Church of God and here he saith that the Churches of Judea had heard of him he which persecuted us yet between his saying and theirs there is no difference concerning the object of his persecution or the persons by him persecuted who in his saying and theirs are still the same because the Churches of Judea were the Churches of God for they were particular Churches of that universall Church which Paul in particular places persecuted in times past And very probable it is that some single persons either teachers or Members in those Churches of Judea were by Paul actually persecuted and forced from Jerusalem upon the Martyrdome of Stephen because the times past were not long past for it was but a matter of three yeares before And those Saints which then were not at Jerusalem were notwithstanding persecuted in that persecution for as when one member of the body suffereth all the members suffer with it so when any one part of the Church is persecuted all the faithfull who are the members thereof and Christ himselfe who is the head thereof is also persecuted for Christ complained that in that very persecution himselfe was persecuted see Act. 9.5 Now the Apostle inculcates the memory of his former persecution into the mindes of the Galatians thereby to maintaine their perswasion of him that so great a Zelot for the Law of Moses as therefore to persecute the Church of Christ had not cast off his patronage of the Law or layd aside his malice against the Gospel without just and weighty causes Now preacheth the Faith which once he destroyed The Faith i. e. the Doctrine of faith or the Gospel of Christ for so it is recorded of Paul that at Damascus he had preached Christ and in the name of the Lord Jesus Acts 9.20.27 For in Scripture Faith is often taken for the Motive whereby we believe and for the matter which we believe whether that matter be a single verity or the whole body of the Gospel See Gal. 3.2.5.23 and Ephes 4.5 Which once The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in times past for so it was translated in the words immediatly going before in reference to the persecution and seeing here is the same word in the same sense why should it not here have the same expression for where the elegancies in the Language of the holy Ghost may be fully expressed in our native language there is no reason we should decline them Hee destroyed The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. wasted for so it was rendred before in this translation verse 13. and he wasted the Faith or the Doctrine of it by using all meanes either by himself or by his Friends to withdraw men from the profession of it and by labouring to being a great destruction upon them for therein consisteth the nature of wasting as was shewed before verse 13. And the words of this verse are serviceable to continue his argument q. d. The Christian Churches in Judea knew me not by face but only by heare-say yet they heard nothing how I learned the Gospel but only that I taught and preached it VERSE 24. Text. And they glorified God in mee Sense They. i. e. The Churches of Judea In mee i. e. In my behalfe for me or by reason of me Reason A Christian consequent of Devotion in the Churches of Judea to praise God for his mercy to his Church Comment AND they glorified God The Churches of Judea hearing that Paul preached the Faith did thereupon glorifie and praise God for it was an ancient custome among the people of God to give praise and thankes to God for any extraordinary worke of God See Mat. 9.8 and Mat. 15.31 and Luk. 7.16 and Acts 4.21 particularly upon the same of a sinners repentance or of any mans conversion to the faith especially if he had been a persecutor of it because such a conversion hath in it more then ordinary and is an immediate worke of God And such was Pauls conversion wherein the good grace of God was extreamly powerfull by drawing him from one extreame to another that is from being a Persecutor of the Faith not only to the state of a Beleever but beyond that state to become a Preacher of it In mee The Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in my behalfe by reason or because of me for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. because in which sense this phrase is an Hebraisme noting any kinde of causality especially that which is rationall and so it is used elsewhere See and compare John 13.31 32. and John 17.10 and 2. Cor. 12.9 and Ephes 3.13 The ground or reason why the Churches of Judea glorified God was because of Gods grace to Paul in converting him to the Faith and because of Gods grace to his Church by Pauls Preaching of the Faith The Contents of this First Chapter 1. Preface Wherein are contayned 1. Authour Paul an Apostle not of men neither by man but by Jesus Christ and God the Father verse 1. 2. Approvers All the brethren which are with me verse 2. 3. Direction Vnto the Churches of Galatia verse 2. 4. Salutation Grace bee to you and peace from God the Father and from our Lord Jesus Christ who gave himselfe for our sins that c. vers 3.4 5. Devotion To God bee
is all Inheritance for all the Inheritance and goods of his Master discends to his Masters sonnes or in case hee have no sonnes it passeth to some stranger of his kindred and not to the servant though he live in the family Which we have in Christ Jesus i. e. our Christian liberty for after this manner he describes it afterward calling it the liberty wherewith Christ hath made us free cap. 5. vers 1. and this adjunct he atributes unto it both here and there to determine and specifie what kind of liberty he understands for he speaks not of liberty in generall but only of that speciall liberty which is Christian liberty which we have in and by Christ Jesus which is not a carnall liberty of action to be licentious and loose from the just and wholesome Lawes of man nor a Mundane liberty of right to have the right of a sonne in some worldly family or the right of a freeman in some worldly policy but it is a spirituall liberty of action to be loose from the Lawes of Moses as from circumcision and the rest of the legal observances whereto the false Brethren would have necessitated the Gentiles and particularly Titus contrary to the state of their Christian liberty which they had in Christ and it is a ccelestiall liberty of right to have a right of inheritance to the Kingdome of Heaven as the adopted sonnes of God and co-heirs with Christ to the inheritance of blessednesse And it is called our Christian liberty or the liberty we have in Christ Jesus because Christ is the Authour of it not only to publish to the world the good will and grace of God concerning 〈◊〉 but also to collate the state of it upon all the faithfull who believe in him and by him as their Mediatour covenant with God to be the sons of God and because Christ is the Patterne of it for we are the adoptive sonnes and heires of God after the image and likenesse of Christ who is the naturall sonne and heire of God and whatsoever liberty and right Christ the native sonne of God hath in his Father the same or the like rights are imputed unto us who are the adoptive sonnes of God whereby we are made coheires with Christ unto the inheritance of Christ and this imputation of these rights of Christ unto us shall be afterward called our justification The Priviledges or particular rights appendant and consequent to our state of Christian liberty are severall and singular but hereof we shall speake more fully afterwards in the body of this Epistle cap. 5. vers 1. because the Apostle here seemes to mention it but in transitu or occasionally so farre as it concluceth to his historicall narration which is but introductive to the rest of the Epistle The purpose then of the false Brethren in comming in upon the by to the private meeting where Paul had his conference was but to act the part of Spyes to make some discovery upon the state of our Christian liberty or filiation to view the condition of is and to finde out by what occasion they might oppose it and by what meanes they might oppresse it for herewith afterward he chargeth the false teachers that they troubled the Galatians that they might subvert their Christian liberty See cap. 5. vers 10. and vers 12. That they might bring us into bondage A further end of their comming in subordinate to the former was to enthrall us or bring us into bondage i. e. subject and necessitate us to the Law of Moses which subjection he calleth a bondage because those Lawes were servile and the necessity to their observance was a grievous servitude hence afterward he will call those Lawes worldly rudiments weake and beggarly elements under which Gods people were in bondage and he will tearme them a yoke of bondage wherewith Gods people were entangled â—ee afterward cap. 4.3 and cap. 4.9 and cap. 4.24 and cap. 5.1 For the Jewes although they were the people of God yet they were not the sonnes of God in a right of plenage or state of liberty but onely the children of God in a state of pupillage or minority and were under the Lawes of Moses in a servile condition as children are under Tutors and governours which subjection being nothing different from servitude is therefore a bondage because as was shewed before all servitude is a bondage for it is quite contrary to liberty which is a loosenesse He saith us as he sayd before our liberty that he might include himselfe and all other Christians as well believing Jewes as Gentiles of which number was Titus The purpose then of the false brethren was to continue upon the Jewes and to impose upon the Gentiles the whole observance of the ceremoniall Law whereof the indifferency to performe some act of it upon some occasion is a liberty but the necessity of that Law to be compelled and alwayes bound unto all the precepts of it is a bondage VERSE 5. Text. To whom we gave place by subjection â—o not for an houre that the truth of the Gospel might continue with you Sense To whom i. e. To the false Brethren urging circumcision Wee i. e. I and Barnabas Gave place i. e. Yielded not By subjection i. e. To be necessitated and compelled to it For an houre i. e. For a time though never so little The truth i. e. The sincerity or the Gospel in the sincerity thereof might continue With you i. e. The Galatians Reason The constancy and courage of Paul in opposing the endeavour of the false brethren for circumcision namely he would not yield to them in any thing because he would continue the Gospel in the sincerity thereof Comment How far opposites are to be opposed and why so The Truth of the Gospel It must bee maintained TO whom wee gave place by subjection no not for an houre The purpose of the false brethren in comming in upon the by to that private meeting was to spie out the priviledges of Christian liberty that by some one act at first and afterward by degrees they might subvert the whole and at last wholly bring the faithfull into the servitude or bondage of the Law And the meanes whereby they would effect this was by urging Circumcision upon Titus as if they would require it but only of that person and only at that time But their further intention was that if they could obtaine it upon those tearmes then for the future they would presse for a precedent that person and that time whereby to necessitate Circumcision and consequently the rest of the legall ceremonies upon other persons at other times Paul therefore and Barnabas stoutly oppose them in this motion and by way of subjection to be necessitated will yield to them in nothing neither for the person nor for the time q. d. Although by way of toleration or sufferance we might have been entreated to something yet by way of subjection we would be compelled to nothing
verses 21.25.26 For the Apostle in other of his Epistles speaking to the same purpose doth expresse the very same thing by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English Translations render kindenesse as Ephes 2.7 That in the Ages to come hee might shew the riches of his grace in his kindenesse towards us through Jesus Chrisi now that of God which unto the Romans hee called Revealing manifesting and declaring of Gods righteousnesse heere hee termeth Shewing of his kindenesse And Tit. 3.4 But after that the kindenesse and love of God our Saviour towards man appeared kindnesse appeared heere is the very same with righteousnesse revealed and manifested before And againe 2. Cor. 9.10 Now hee that ministreth seede to the sower c. increase the fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your righteousnesse i. e. of your kindnesse in contributing and ministring to the poore Saints of Jerusalem Hence also that Chest of the Temple at Jerusalem which stood in the Treasury whereinto the people cast that money which they offered for the necessities and services of the Temple was by the Jewes called Cuphah Schel Zedakah the Chest of righteousnesse i. e. of kindenesse because it contained that money which was contributed by the voluntary kindnesse courtesie or bounty of the people Moreover that wee may bee no way imagined to enforce or obtrude this sense of kindenesse upon the word righteousnesse it is yet further observable that the Hebrew word Zedakah which ordinarily signifies righteousnesse is in severall passages of the Old Testament rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies kindenesse See or consult the Learned for these passages Deut. 6.25 and Deut. 24.13 and Psal 24.5 and Psal 33.5 and Psal 103.6 and especially Dan. 4.27 And the Hebrew word Chesed which properly signifies kindenesse is always by the Septuagint rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies mercy But where the Hebrew hath Chesed and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there our last English Translation doth render it two wayes indifferently sometime mercy sometime kindenesse and loving kindnesse But the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it properly signifie kindenesse yet wheresoever it is used in the New Testament and used it is there not infrequently yet onely by Mathew and Luke is perpetually in our last English Translation rendred Alms but in the Old Testament where it is also frequently mentioned it is never rendred Almes for there the word Almes is never read and the word Almes is not the Native English but the Grecisme of it to signifie that act or gift which proceedes from kindenesse for betweene these three words Mercy Kindenesse and Almes there is so neare an affinity that either may well bee put for the other seeing Mercy is that inward affection which exercising it selfe outwardly in the acts and deedes of Almes doth produce the habit and vertue of Kindnesse from which afterward proceede the morall acts and deedes of Almes for those acts are properly morall not which produce the habit but which the habit doth produce Because they proceede from such a person whose maner it is to use such acts and to use them frequently Hence by the way it may appear that about these words Mat. 6.1 Take heede that you doe not your almes before men there needs no great dispute what should in the Originall bee the word for almes whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly because it is far the more probable that the right Originall was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most ancient Manuscripts have it so and apparent it is that so it was read by the Syriake and Arabick Interpreters so by the most Ancient Greeke Fathers so by almost all the Latine so translated by the Vulgar Latine and so by Beza a learned and diligent Interpreter And partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are unto a Greeke eare so concurrent in sense that they are but two words to signifie one and the same action either word being a glosse to explicate the other For unto the Orientall or Easterne Greekes living in Asia after whose language the New Testament is written the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was very usuall and familiar to signifie that kindenesse whose acts are Almes But unto the Westerne Greekes living in Europe that word in that sense was somewhat strange and was better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense whereof was unto them better knowne And very probable it is as Grotius well conjectures that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was first adjoyned in the Margin and was afterward translated into the Text to exclude the other But of the word Zedakah which St. Mathew there followes the Syriake Interpreter notes thus on the place It is worth our observation saith hee that the word Zedakah which among the Hebrewes Caldyes and Syrians signifies Righteousnesse doth also signifie Almes And we may further observe that the Greeke phrase in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to doe a kindnesse which is eminently done in doing of almes is but an expression of the Hebrew phrase frequent in the Old Testament gnasoth zedakah which in our last English is rendred sometime to doe justice sometime to doe righteousnesse viz. in a morall sense as justice and righteousnesse signifie kindnesse For an instance or two heereof see or consult the learned for these places Psal 15.2 and Psal 99.4 and Psal 106.3 and Proverbs 21.3 and Esay 32.17 and Esay 56.1 and Esay 58.2 and Jerem. 9.24 and Jerem. 22.3 and Jer. 33.15 And the Greeke phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth this of the Hebrew Gnasoth chesed frequent in the Old Testament which in our last English is rendred to shew mercy See Psal 18.50 and Psal 109.16 Now to doe kindnesse and to shew mercy are all one Really and differ onely verbally because the doing of kindnesse is a shewing of mercy for mercy is that inward affection which is shewed outwardly by the deeds of kindnesse Thus we have shewed two senses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. of the just or righteous man first the legall for the upright or innocent man and then the morall for the kinde or courteous man and consequently for the abstract that justice or righteousnes doth signifie both uprightnes and kindnes If now we compare these two senses one with another we may observe foure things 1. That very frequently in Scripture they are coupled and joyned in one sentence not alwayes under these names but under words equivalent bearing these senses the places are too numerous for us to make instance yea that solemne Oath which Princes at their Coronation do ordinarily take to doe Justice and Mercy containes nothing else but uprightnes and kindnes in the senses premised for Justice and Mercy are not natively English but Latinismes 2. That these two Virtues are not opposite
Gods act before the world began Tit. 1.2 God that cannot lye promised us eternall life before the world began And the Testament wherein these promises are predestinated or devised unto us is the Will and Testament of God for wee are made the sonnes of God not by Birth but by Will Yet not by mans Will but by Gods Will John 1.13 Which were born not of blood nor of the will of the flesh nor of the will of man but of God But the Ministeriall Person who doth justifie us is Christ For hee also by our faith in him doth give us our present right to our future blessednesse Hence saith the Prophet Esay 53.11 By his knowledge shall my righteous servant justifie many and answerably heereunto the Apostle saith Rom. 5.19 By the obedience of Christ shall many bee made righteous i. e. many shall bee justified And Acts 13.39 By Christ all that believe are justified from all things from which yee could not bee justified by the Law of Moses and according to the Apostles mind in this Epistle we may truely adde the opposite tearme of Justification and affirme that by Christ all that believe are justified unto all things unto which they could not bee justified by the Law of Moses For heare what Christ himselfe saith John 3.36 Hee that believeth on the Sonne hath everlasting life i. e. is justified unto everlasting life for a Believer upon the act of his beliefe hath not everlasting life actually but jurally i. e. hee hath a present right to the future possession of it which is the nature of Justifying and heare how his beloved Disciple seconds that saying 1. John 5.12 Hee that hath the Sonne hath life i. e. hath a present right to the future possession of it or which is all one is justified unto it And againe John 1.12 As many as received him to them gave hee power to become the Sons of God i. e. Christ did justifie them by adopting them or by giving them a present right to become the sons of God for all adopting is Justifying but not contrarily because adoption is but one kinde and the noblest kinde of Justification Yet this act of Christ in Justifying us is but ministeriall unto God for God is the Authour or principall person in our Justifying and Christ is the Mediatour or Minister by or through whom God doth justifie us Unto us our Justifying is free because wee use no meanes for it But God useth a meanes for it and that meanes is through Christ Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ And eternall life is the gift of God but that gift is handed unto us through Jesus Christ Rom. 6.23 but the gift of God is eternall life through Jesus Christ our Lord. The Promises whereto wee are justified shew the exceeding riches of Gods grace and kindenesse But his grace and kindenesse towards us is through Jesus Christ Ephes 2.7 That in the Ages to come hee might shew the exceeding riches of his grace in his kindenesse towards us through Jesus Christ And God hath appoynted us to obtaine salvation but wee must obtaine it through our Lord Jesus Christ 1. Thess 5.9 For God hath not appoynted us to wrath but to obtaine salvation by our Lord Jesus Christ Hence Christ saith of his Doctrin John 7.16 My Doctrine is not mine but his that sent mee i. e. The Doctrine hee taught was his Fathers principally for the framing of it and his Ministerially for the teaching of it And hee saith of his Actions John 6.38 I came downe from Heaven not to doe mine owne will but the will of him that sent mee i. e. The will hee did was principally his Fathers because it was his Fathers command but Ministerially it was his will because hee was to execute it And hee saith of himselfe Mat. 20.28 The Sonne of man came not to bee ministered unto but to minister And the Apostle saith of him Rom. 15.8 Now I say that Jesus Christ was a Minister of the Circumcision for the truth of God Hence also his Mediatorship of the New Testament is called his Ministery Heb. 8.6 But now hath hee obtained a more excellent Ministery by how much also hee is the Mediatour of a better Testament established upon better Promises And the Ministeriall Acts whereby Christ doth justifie us are chiefely two 1. By confirming Gods Will and Testament thereby to establish and settle upon us our present right or interest to the Legacies or Promises thereof Upon the act of our faith in accepting the promises our present right to the blessings promised becomes firme and sure for it is the nature of faith to put a fiat to the promises accepted by making them firme and sure But in a matter of such moment as is an inheritance to Heaven it is fit that something more should bee done on the promisers part to make the promise thereof more firme and more sure by confirming and assuring it For a Promise may by the Promiser bee revoked and voyded untill by him it bee confirmed But being once by him confirmed it becomes irrevocable and unchangeable because his act of Confirmation doth defeat and extinguish in him all power to revoke it And those promises which in a Will or Testament are framed into Legacies whatsoever the faith of the Legatary bee to accept them are of no force at all untill the Testament bee confirmed for untill a confirmation of it it is alwayes in the power of the Testator to alter it at his pleasure Now the person who makes this confirmation of Gods Testament and of the promises therein devised is Jesus Christ for of him the Prophet foretells it Dan. 9.27 And hee shall confirme the Covenant with many for one Weeke or in the beginning of his last Weeke And the Apostle testifies Rom. 15.8 That Jesus Christ was a Minister for the truth of God on purpose to confirme the promises made unto the Fathers And the Meanes whereby Christ confirmes Gods Will and Testament is by his death because all wills and testaments are confirmed by death as at the last verse of this Chapter shall more largely bee declared The second act whereby Christ is ministeriall to God in our Justifying that it may take effect in us is the Performance of Gods Will and Testament and of the promises therein contayned by delivering or giving us possession of that future blessednesse which by vertue of Gods promise is devised unto us and whereto by faith we have a present right or interest For as God by the Meanes of Christ doth confirme his Testament and promises so by the same Christ he performes them and wee from Christ must expect them by placing in him all our hope and trust for this performance For after the devise or grant of a promise there remaine on the promisers part no more acts to bee done but only these two namely to Confirme his promise and to Performe it And by this
of blessednes whereto I had once a present right nor shall I ever possesse that inheritance whereto I was once a co-heyre with Christ For my faith which was lively and effectuall to procure my present right to blessednes doth by my evill workes become dead voyd and of no effect to the future possession of it Hence the Apostle asketh me 1 Cor. 6.9 if I know not this that the unrighteous shall not inherit the Kingdome of God and he chargeth me to Be not deceived neither fornicators nor adulterers nor idolaters nor effeminate nor abusers of themselves with mankinde nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdome of God And the same Apostle hath told me Gal. 5.21 that they who doe the workes of the flesh shall not inherit the kingdome of God And this I know Ephes 5.5 that no whoremonger nor uncleane person nor covetous man who is an Idolater hath any inheritance in the kingdom of Christ and of God let no man deceive me with vaine words c. And by my sinfull acts I destroy not only my state of Right but moreover by them I build againe my state of sin for one sinfull act added to another doth at last build a habit of sin as one stone upon another doth build an habitation Or one single act alone without any more if the sin be heinous and foule is enough to cast me into the state of sin I make my selfe a transgressor By building againe my state of sin I become a transgressor i. e. an exceeding sinfull sinner and a treble offendor against God by sinning first against his written Law and then against the rules of equity and thirdly against the grace of his mercy by a wilfull relapse into that state of sin which he had gratiously pardoned For the word Transgressor is not heere taken simply for one who commits some one act of sin against the Law but for one who after pardon relapseth into sin and thereby drawes upon himselfe the guilt of his sin and bindes himselfe over to the punishment of it without all hope of remedy by the ordinary course of Gods mercy For the transgressor heere is opposed not onely to the Just who is legally and morally righteous but also to the justified who is jurally righteous Am I not by this relapse a revolter from God and a traytor to him when after my amity and alliance with him I desert him and side with his enemy defrauding God of his services to bestow them upon Satan And am I not a felon to my selfe to rob my selfe of all my right to eternall life and cast away my selfe to eternall death For doth not the Law of Nations teach mee that by such facts as these any estate becomes forfeit and doth not the light of Reason teach me that if my Tenure faile my estate must needs escheat And doth not the sacred Scripture teach me that my last state in sin is worth then the first For doth she not playnely tell me Hebr. 10.26 that If I sin wilfully after that I have received the knowledge of the truth there remaineth no more sacrifice for sinne but a certaine fearfull looking far of Judgement and fiery indignation which shall devoure the adversaries And againe 2 Pet. 2.21 that it had been better for me not to have knowne the way of righteousnes then after I have knowne it to turne from the holy Commandement delivered unto me Doth she not cleerly declare this unto me by the horrid and loathsome comparisons of a house haunted with an uncleane spirit who being cast out and re-admitted doth re-enter with seven other spirits more wicked than himselfe Luk. 11.24 Of a Dog licking up his vomit againe and of a Som that after washing walloweth in the mire 2. Pet. 2.22 Yet Christ who justified me is no minister to my sin by justifying me neither is it hee that makes mee a transgressor For the right of Impunity or forgivenes of sins which is one of the Priviledges whereto Christ justified mee gives mee no license to sin As in the family the right of Impunity which the son hath above the servant not to be ejected or punished for every fault as the servant may doth give the son this Priviledge in faults onely such as are ignorances and infirmities but excuseth him not in crimes such as are malignities wickednesses and wilfull misdemeanors But if the son will abuse his Priviledge of Impunity and shall thereupon run into presumptuous and wilfull offences can wee charge the Father as the Minister to his sin that hee makes his son a transgressor Was ever any Father who duly corrected his son though he punished him not mentioned in such a case as this The like may bee sayd of a Malefactor who after pardon relapseth into the same or the like crime whereby his offence is highly aggravated can wee charge his relapse upon the Prince who in mercy granted the pardon to him Or when a bondslave whom his Lord hath infranchised shall afterward sell himselfe for a slave can any man in reason charge his latter slavery upon his first Lord who set him at liberty It is not Christ then who makes mee a Transgressour for my transgression is wholly against his will against the will of his Precepts wherein hee forbids it and against the will of his Judgements wherein hee threatens it with eternall death And my transgression is wholly against his deedes for in Justifying mee by faith hee hath strongly obliged mee against it and in sanctifying mee by his holy spirit hee hath sufficiently enabled mee against it What greater provision can Christ possibly make against my transgression What greater obligation from it could hee lay upon mee then the menace of eternall death in case I commit sinne and the promise of eternall life in case I refraine and destroy it in mee What greater ability in this life can I have to refraine and destroy it then the Power of his holy spirit alwayes resident in mee to inlighten strengthen assist and succour mee against it But on the contrary if upon my continuance in sinne Christ should promise to continue unto mee my right of inheritance to blessednesse and accordingly should afterward settle mee in the possession of it then certainely hee makes mee a transgressour and may thereupon bee justly accounted not onely the Minister of my sinne but also the rewarder of it It is therefore no other but my selfe who by reason of some default predominant in mee doe willfully on my part make my self a transgressor and that default seems twofold 1. My unfaithfulnesse not that I have no faith for then I could not bee justified or that my faith wants truth for a faith not true is all one with none Or that my faith wants strength for it is engaged and obliged by Gods infinite kindenesse in giving mee a right to eternall blessednesse And it is assisted and inabled by Gods holy spirit wherewith hee sanctifieth enlightneth
quickned us together with Christ by grace yee are saved i. e. The cause of your present right to future salvation is the grace of God And Tit. 3.7 That being justified by his grace wee should bee made heires according to the hope of eternall life i. e. The cause of our Justifying is Gods grace and the effect of it is that thereby wee are made heires of eternall life and because wee are heires wee have good reason to hope for it for who can have better hope of any thing then an heire hath of his inheritance These are the chiefe authorities from the Scriptures to testifie this truth that our inheritance is by grace Causes to prove it there are none for wee sayd that Gods grace was the highest cause which had none above it and therefore this verity must needes bee a principle and consequently cannot bee proved for hee abuseth a principle who attempteth to prove it Yet there are reasons that may argue and perswade it and they being grounded on Scripture are chiefely these five following 1. Because this Right comes from Gods gift John 4.10 If thou knewest the gift of God i. e. everlasting life which comes from Gods gift for so the Well of water is interpreted at the last words of the 14. verse following And Acts 11.18 Then hath God also to the Gentiles granted repentance unto life i. e. then hath God given them the benefit or fruit of repentance which is eternall life for the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. given yet it is Englished well enough because every grant is a gift And Rom. 5.15 But not as the offence so also is the free gift for if through the offence of one many bee dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many here unto eternall death the cause whereof was the offence or sin is opposed eternall life the cause whereof is grace for it is a gift by grace And Rom. 6.23 But the wages of sin is death but the gift of God is eternall life through Jesus Christ our Lord. i. e. The cause of our present guiltinesse unto eternall death is sin whereof death is the wages but the cause of our present right unto eternall life is not our holinesse but Gods grace whereof life is the gift and that gift is conveyed unto us by the meanes of Jesus Christ And Heb. 6.4 It is impossible for those who were once inlightned and have tasted of the heavenly gift i. e. who have had the knowledge and have felt the joy of their inheritance to blessednes which is no earthly purchase but a heavenly gift proceeding from God Now the fountaine or cause from which gifts and grants proceed is not Law and justice but grace and favour for what else is a gift or grant but an act of grace 2. Because it commeth from Gods good pleasure Luk. 2.14 Glory to God in the highest and on earth peace good will towards men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. good pleasure towards men q. d. Let the God of Heaven be glorified for that blessednesse on earth descended from his favour or good pleasure towards men which he hath abundantly testified by sending his son to be their Saviour And Luke 12.32 Feare not little flock for it is your Fathers good pleasure to give you the Kingdome i. e. feare not the want of food and raiment for God is your Father and therefore will give it you and more then so for he will also give you the Kingdome of Heaven for the blessing thereof comes from his gift and that gift proceeds from his good pleasure And Ephes 1.9 having made knowne unto us the mystery of his Will according to his good pleasure which he hath purposed in himselfe i. e. That Will and Testament of God wherein we are made heirs to the inheritance of Heaven was a long time a mystery and concealed in secret but is now published and made knowne unto us and this is according to his good pleasure which he purposed in himselfe first for the making of that Will and after for the publishing of it Now that which proceeds from the good pleasure of any person is not an act of Law and justice but of Grace and favour for matters of Law and justice leave not a man to his good pleasure but oblige him to that which Law and justice require to be done 3. Because it comes from Gods goodnes or kindnes Rom. 11.22 Behold therefore the goodnesse and severity of God on them which fell severity but towards thee goodnes if thou continue in his goodnes otherwise thou also shalt be cut off i. e. The Jews were once in the state of alliance with God to be his children and people but because they fell from their obedience God cut them off and their excision proceeded from Gods severity but Gods election of thee in their room proceeds from his goodnes or kindnes towards thee if thou cōtinue in that state wherinto his goodnes hath grafted thee otherwise thou also shalt be cut off with the like severity And Eph. 2.7 And hath raised us up together and made us sit together in heavenly places in Christ Jesus that in the ages to come hee might shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus i. e. God hath raised Christ from the dead and hath seated him in Heaven and in him he hath given us a precedent of our future possession there to be raised as he was and to be seated as he is for he was raised and seated there to him and his co-heirs i. e. to all believers in him that in the world to come after the Resurrection God might shew and impart unto us the exceeding riches or abundance of that blessednes which proceeds from the abundance of his grace and kindnes towards us through the means of Jesus Christ And Tit. 3.4 But after that the kindenesse and love of God our Saviour toward man appeared i. e. Those benefits whereby God is the Saviour of man proceeds from Gods kindnesse and love toward man Now Gods goodnesse or kindnesse is really the very same thing with his grace for his grace is that inward affection from whence his outward kindnesse floweth as the effect thereof 4. Because it comes from Gods Mercy or Pity Rom. 11.30 For as yee in times past have not believed God yet have now obtained mercy through their unbeliefe Even so have these also now not believed that through your mercy they also may obtaine mercy i. e. As heeretofore yee Gentiles were Infidells or Unbelievers yet now have believed upon the Jewes unbeliefe So now the Jewes are become unbelievers that upon your beliefe they may bee provoked to believe Hee calls beliefe mercy because the thing believed and the act of believing proceed from Gods mercy And Tit. 3.5 Not by workes of righteousnesse which wee have done but according to his