havock of it ver 13. together with the great measure of knowledge he had in that Religion which he did then professe and of abilities to defend it beyond many of these who were equal in age with him and his zeal and servour for his Religion and the worst part of it to wit unwritten Traditions received from their fathers without any ground in the written Word of God Mat. 15. 3 9. All which he speaketh as of a thing publickly known ver 14. leaving them to gather hence that his so sudden change from being so zealous so deeply engaged and every way so able a persecutor â—o imbrace the Christian Religion could not flow from humane perswasion or any ordinary means but immediately from God Doct. 1. It is a matter of no small difficulty yea and in an ordinary way almost impossible for a man deeply engaged in a course of error having kythed active for it and endued with ability to defend it to be reclaimed from his error to imbrace the way of Truth for Paul maketh his so deep engagements to the Pharisaical Errors an evidence that his sudden change to Christianity did not flow from any ordinary mean but was wrought immediately by God For ye have heard c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life not omitting any thing which may tend to the just aggravation of it and this not in a boasting or a rejoycing manner Iam. 4. 16. but that here by the freedom of God's grace may be commended 1 Tim. 1. 13 14. and that other vile sinners in their own eyes lost may have encouragement from God's dealing with him to belieâ—â— on Christ for life everlasting 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for Paul doth ingenuously confesse here that in time p 〈…〉 he had persecuted the Church of God extreamly and wasted it that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God and so stopt the mouth of those who were adversaries to Truth 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God and that the Pen-men thereof were not acted with humane policy but immediately inspired by that unerring Spirit appeareth from this joyntly with other evidences held forth in Scripture it self that they concealed not their own faults but blazed them to the world when the glory of God did so require as Paul doth here Beyond measure I persecuted the Church of God saith he 4. This open and ingenuous confession of our bypast wicked life is to be extended only unto sins already known that hereby the publick offence may be removed but not to the making notour of such evils as have been keeped secret from the knowledge of others the divulging whereof would but multiply scandals and stumbling-blocks Rom. 2. 24. for Paul confesseth only what they had already heard Ye have heard of my conversation in time past 5. There is no particular Church on earth though never so famous for and orthodox in the point of Religion who may not so far degenerate from what they once were as that Religion both for Doctrine and Worship may be wholly corrupt from which those who would be saved must deliver themselves quickly and which God will not own for His as not being prescribed by Him but will father it on those who do professe it as their Religion and as invented by them thus the Jews once right in the point of Religion Hos. 11. 12. had now in Paul's time so far corrupted Religion in the doctrine of Justification Rom. 10. 3. of the Trinity Joh. 8. 9. of Manners or of the Moral Law as if it required nothing but external obedience Mat. 5 6 7. chapters in asserting the authority of unwritten Traditions and in worshiping God according to those Mat. 15. 3 9. and rejecting Jesus Christ the promised Messias 1 Thess. 2. 15. that Paul seeth a necessity to quit that Religion calling it theirs not God's My conversation in times past in the Jews Religion 6. Crosses afflictions and persecutions from wicked men are the ordinary lot of God's Church and People and this by reason of that enimity which is betwixt the seed of the Woman and the seed of the Serpent Gen. 3. 15 together with Satan's malice against the Church Gen. 3. 15. and his prevalent power over wicked men whereby he inciteth and draweth them on by such inducements as he knoweth will be most prevalent with the different tempers of those who are acted by him Joh. 12. 6. compared with Mat. 26. 15. to be executioners of that his rage and malice Rev. 20. 7 8. and because of God's tolerance and permission that thereby His Church may be tried Rev. 2. 10. every one whether good or bad being made to appear what really they are Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely further spread and more imbraced by others Act. 8. 4 5 6 c. and that they may be also corrected for their bypast sins as abused peace and prosperity Judg. 10. 6 7. and that hereby also they may be restrained from many sins in time coming Isa. 27. 9. and this either by removing the opportunity of such sins through the rod Hos. 2. 6. or by renewing the hearts of many through sanctifying grace a greater measure whereof is bestowed usually by God upon His People under persecution and affliction Hos. 2. 14 15. than at another time thus Paul persecuted the Church of God extreamly 7. Though the Church of God as to the inward estate thereof which standeth in Election and the fruits of saving Grace flowing therefrom cannot be utterly wasted Joh. 10. 28 29 neither can the outward state of the visible Church be so far decayed as that the visible Church should altogether cease to be at least in all places Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors for the reasons mentioned in the former Doctrine as that thereby the outward face and beauty of the visible Church shall be totally marred the Members thereof being partly killed Joh. 16. 2. partly scattered Act. 8. 3 4. the publick Ordinances of divine Worship being altogether for a time suppressed and the publick Assemblies of the Church interrupted Dan. 11. 31. Thus Paul wasted the Church the word signifieth the vastation of Lands burning of Houses and utter depopulation of Countries which use to be accomplished by an inraged prevalent enemy I wasted it 8. The Church of God may expect to meet with persecution and sufferings not only from men avowedly wicked and openly flagitious but also from others whose carriage is smooth free from scandal and in all things according to that false way of Religion which they professe blamelesse Satan laboureth most to have such engaged and such being once engaged are most
the labours of Christ's Ministers are attended with little successe and but very few are converted by their pains and this even somtimes when outward means are such as may be most promising of fruitfulnesse the Lord hereby inculcating this necessary Lesson That the great work of converting souls dependeth not upon most promising means 1 Cor. 3. 6. for the Prophet having an eye mainly as we shewed in the Exposition to the first beginnings of the Christian Church when Christ Himself was a Preacher Rom. 15. 8. calleth her by the name of barren that beareth not that travelleth not 3. The Lord will sometimes for good and necessary reasons expressed chap. 1. ver 13. doct 6. give His Church and People so far over to the rage of persecuters and own them as little under trouble to the view of the world as if He had no interest in them as their Lord and Husband for in this respect the Apostle calleth the Christian Church desolate that is without an husband in appearance For the desolate c. 4. A false declining yea an apostate Church may be to outward appearance much more owned of God as to the multitude of followers external beauty outward prosperity and freedom from the crosse than the true Church So that none of those things are infallible marks of a true Church for the Jewish Synagogue because of those things seemed to have an husband when the Christian Church was desolate Than she that hath an husband 5. The wise Lord hath thought it fit to make His Church and real Believers in the Church lyable as to their outward condition mainly to great variety and many changes it being almost impossible that we who are of such changeable tempers our selves should bear any one condition right for any long time together and not miscarry one way or other under it Psal. 55. -19. for the Church for that time barren and desolate was to have many children The desolate hath or as the words may also reade shall have many children 6. It is the duty of God's People to compose their affections especially those of joy and sorrow suitably to God's various way of dealing with them for the Church before barren and therefore sad is to change her sorrow into joy upon God's changing His way of dealing with her Rejoyce thou barren for the desolate hath many moe children 7. The enlargement of Christ's Kingdom and gaining of many sinners to God together with the weakning of Satan's interest in the world ought to be entertained with much joy for saith he Rejoyce break forth and cry for the desolate hath many moe children than she that hath an husband 8. So many are the discouragements of the Godly and so many causes of grief which are as heavy weights and strong bars to bear down and keep in their joy That this duty of rejoycing is not easily come at even when God in His gracious providence giveth reason for it Hence the command is inculcated in several words Rejoyce cry and break forth which last supposeth that many restraints from this duty are lying-on which must be broken-through before the heart can attain to it Vers. 28. Now we Brethren as Isaac was are the children of promise THe Apostle in the last place applieth this typical history and the scriptural confirmation of the mystery prefigured by it And first by asserting what himself really was and what in charity he yet conceived many of them at least to be he sheweth the only way of attaining the heavenly inheritance as children to be by vertue of the Covenant-promise in resemblance of Isaac who was so begotten ver -23. and tacitly implyeth that it is not attained by vertue of our own natural endeavours or fleshly priviledges whereof the Jewish Synagogue and her followers did boast chap. 6. ver 12 and wherein they were represented by the childe of the bond-woman Ishmael ver 23 Doct. 1. A Minister ought to prosecute general Doctrine so far untill it be brought home to the particular state and case of his hearers by pertinent and close application as that wherein the life and power of preaching doth mainly consist 1 Tim. 5. 20. for Paul resteth not untill he make application of the Doctrine in hand Now we Brethren as Isaac was c. 2. The humours of people are sometimes so ticklish that a Minister hath need to proceed to the work of applying general Truths unto them with that warinesse and circumspection as to point out their duty and what he would have them to be rather by shewing his charitable thoughts of them that they are so already than by any direct up-stirring of them to it for so doth Paul here point at their duty of quiting confidence in the flesh and of betaking themselves to Faith in the Promise by shewing he did in charity judge of them as those who had done so already Now we Brethren are children of the promise 3. That any of Adam's lost seed who are by nature children of wrath do become the children of God and heirs of eternal life is only by vertue of the gracious promises of the Covenant of Grace in so far as first they are begotten into a new and spiritual life not from any principle of natural strength and vigor Rom. 9. 16. but by the force of those Promises enlivened by the Spirit of God 2 Cor. 10. 4. And secondly their right to Heaven ariseth not from any works which they do Tit. 3. 5 but from Faith in the Promise Joh. 3. 16. for in this sense we are called children of the promise Vers. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now HE applyeth the present purpose in the second place for consolation to the true members of the Christian Church against those persecutions which they sustained from the false Apostles and such others as adhered to the Jewish Synagogue and to the doctrine of Justification by Works first by shewing that the like persecution did befall Isaac and was prefigured by those bitter mockings which Isaac who was begotten by the power of Gods Spirit according to the tenour of the Promise did suffer from Ishmael who was begotten by the ordinary strength of nature and boasted in his carnal outward priviledges See Gen. 21. 9. As it was then so it is now saith he Doct. 1. It hath been and yet is the ordinary lot of God's Children to suffer hard things from the men of this world the Lord having seen it most fitting that by the crosse they come to their Crown and through many tribulations enter into the Kingdom of Heaven Act. 14. 22. for Paul speaketh of persecutions as a thing common to the Church in all ages But as then even so it is now saith he 2. The sorest persecutions and troubles which the Godly endure do frequently come from those who are otherwise tyed unto them by most strict and nearest relations of kinred
acquaintance or such like This being Satan's aim herein that their sufferings may have so much the more of bitter gall and wormwood in them as they are inflicted by such from whom better things in reason might have been expected Psal. 55. 12 13. for Isaac is persecuted by his brother Ishmael But as then he that was born after the flesh persecuted him who was born after the Spirit 3. Amongst those other persecutions which the Godly must endure the scourge of tongues is one and not the least especially when godlesse men taking occasion from their low condition do mock at their interest in God and labour to shame them from their confidence as if the Promise of God were of none effect for Ishmael's mocking of Isaac being yet a childe spoken of Gen. 21. 9. wherewith was doubtlesse joyned his mocking of the Promise made to Isaac is here called persecution He that was born after the flesh persecuted c. 4. Whatever wicked men may pretend yet the true rise of all their malice and opposition to those who are truly godly is their inward antipathy to the work of Grace in the Godly which they themselves want for so much is hinted at by the description here given of Ishmael the persecuter he was born after the flesh he had no more than what the power of nature did carry him to and of persecuted Isaac he was born after the Spirit or by the power of the Spirit of God wherby he did prefigure those who are truly regenerate which are born not of bloud nor of the will of the flesh nor of the will of man but of God Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings that nothing befalleth us but what is common to men and hath been the Churche's ordinary lot in former ages for this is Paul's scope even to comfort Christians under their present sufferings because Isaac did indure persecution as well as they But as then even so it is now saith he Vers. 30. Neverthelesse what saith the Scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman HE comforteth them secondly from this That the Jewish Synagogue and those who adhered thereto prefigured by Agar and Ishmael should be cast out of the Church of God from the society of the Saints and from the inheritance of life everlasting according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael at first by Sarab Gen. 21. 10. and authorized afterwards by God Himself Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked or the afflicted state of the godly untill he consider what is God's mind revealed in Scripture either of the one or the other for the Apostle to comfort them against the wicked their prosperity and persecution flowing from it doth lead them to Gods mind in Scripture Neverthelesse saith he what saith the Scripture 2. Though God be slow to anger and is not easily provoked wholly to dissolve and cast off a Church or People who were once named by His Name even when they turn persecuting apostates yet if they be not gained by His long-suffering patience but notwithstanding go on to persecute truth and to maintain their damnable heresies He will quit them at the last by suffering them to make total apostasie from Him for the Jewish Synagogue though persecuting Truth and maintaining Justification by Works and several other Errors was not yet cast off by God but was to be rejected shortly after this as is not obscurely hinted at by the Apostle while he citeth this Scripture leaving the application of it unto themselves Cast out the bond-woman and her son c. 3. As it is no small disadvantage to Truth and to those who do maintain it when their persecuting adversaries do lurk under the mask of God's true Church and are generally taken for such So it is no lesse comfort when God taketh off that mask and maketh it appear unto the world that they are not the Church of God but the Synagogue of Satan for the Apostle's scope is to comfort the Christian Church that the Jewish Synagogue who for the time gave out her self and was generally taken for the true Church and thereby procured no small authority to her erroneous doctrine and way should shortly be cast out and not have so much as the face of a Church What saith the Scripture Cast out the bond-woman 4. There is no Salvation nor any hope of Salvation unto any who are without the true Church for the Jewish Synagogue being once un-churched her children and those who adhered in all things to her were debarred from the heavenly inheritance as Agar and Ishmael once being cast out of Abrahams family Ishmael was thereby debarred from having any part in the promised Land Cast out the bond-woman and her son for the son of the bond-woman shall not be heir c. 5. The Doctrine of Justification by Works when it 's not only doctrinally maintained but also practically walked in doth exclude the maintainer of it from having any part in the Kingdom of Heaven for so much was prefigured by the son of the bond-woman against whom a sentence is passed that he shall not be heir with the son of the free-woman Vers. 31. So then Brethren we are not children of the bond-woman but of the free HE comforteth them thirdly from this That they who for the time were persecuted by the Jewish Synagogue were not children of the bond-woman or members of that company and society which was prefigured by Hagar and so in no hazard from the former terrible sentence but being children of the free-woman or members of that Church which was prefigured by Sarah they had right to the heavenly inheritance whereby as by all which he hath formerly said he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works and their tenacious adherance to that ancient Pedagogie of Moses as they would not exclude themselves from the heavenly inheritance Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse So he ought most carefully to guard such denunciations as those lest they to whom they do not appertain make application of them and be discouraged by them for Paul doth guard the former denunciation while he saith So then we are not children of the bond-woman 2. The heavie denunciation of fearfull judgments to come upon any are speaking warnings unto us to flee from that way wherein those have walked who are so threatned for having shewn that the bond-woman with her son were to be cast out he inferreth So then we are not children of the bond-woman but of the free which hath the force of an indirect
the actual possessing of which or present right unto which are the priviledges of reall Believers or if we look to that which giveth them a right each one to their respective priviledges to wit the grace of faith and a mysticall and saving union with Christ upon the part of real Believers and a profession of the doctrine of faith either personally or parentally and an external and politicall union with Christ upon the part of visible Church-members I say which of those be looked unto we will find so much of likenesse and proportion betwixt what belongeth to the visible Church and what belongeth to the invisible that both may safely and without ambiguity be taken up as intended by the Spirit of God to be expressed in one and the same Scripture though the one more principally and the other secondarily and as it were by proportion As for example here seing the nighnesse and happinesse which visible Church-members enjoy is only comparative and with respect had to the greater misery of those who are wholly without the Church and that it is but a misery and distance being compared with that state of nighnesse and happinesse which the truely Regenerate are brought unto Therefore I conceive that what is mentioned of the delivery and blessed state here spoken of was verified mainly and fully in the Regenerate and invisible Church of Believers among them and but proportionally only and in part in the visible Church of professors and therefore I shall only collect such doctrines as arise from it being so considered Hence Learn 1. The more nigh the consideration of our miserable and happy state be set together in opposition the one to the other before the eye of the soul it commendeth and sweetneth our happy state through grace the more for the Apostle's scope being to set forth the happinesse of that state wherein free grace had placed them he compriseth all their misery in one word They were sometimes far off and all their happinesse in another they were now made nigh And so giveth a joynt view of them both at once 2. The People of God are not so to remember by past sin and misery as to make them question the fruits of Gods mercy already received or to despair of receiving more in time to come for having exhorted them ver 11. to remember their former misery in the first place he exhorteth them here to remember that happy estate wherein mercy had placed them in the next But now ye are made nigh 3. As it is the duty of Converts frequently to remember their former sin and misery See Vers. 11. Doct. 2. So also to call to minde and confidently avow that gracious change which free-grace hath wrought upon them in their conversion because as misbelief is ready to call it in question Isa. 50. 10 So the remembrance and avowing of it is most profitable in order to our own comfort against the sense of bypast or present sin and misery 1 Cor. 6. 11. in order to our incitement to the duty of walking suitably chap. 4. 1. and to our incouragement against the fear of all imaginary difficulties which may occur in our way to heaven and glory Philip. 1. 6. and in order to our thankfulnesse unto God for His so rich mercy manifested in our delivery 1 Pet. 2. 9. for the Apostle exhorteth them to remember this in the second place That ye who were sometimes far off are now made nigh 4. As converting grace falleth often upon those who are most gracelesse and at greatest distance from God from Christ and His Church So it bringeth those upon whom it falleth into a state of nearnesse to all those because of these many nigh relations under which they stand to God as of servants Rom. 6. 22. of friends Col. 1. 21. and sons Joh. 1. 12. and to Christ as of His Spouse Cant. 4. 8. members Eph. 5. 30. brethren c. Heb. 2. 11. And because of these sweet influences for the life and comfort of grace which they receive daily from Him as the members from the head Col. 2. 19. because of that near accesse which they have unto God in Christ both as to their state and performances whereof ver 19. And because of that union and communion which they have with the invisible Church of Believers the congregation of the first-born See Vers. 12. Doct. 5. for with relation mainly to this gracious change which was wrought upon reall Believers among them in their regeneration he saith But now yee who sometimes were far off are made nigh 5. As this excellent state of nearnesse to God and His Church wherein the truely regenerate do stand and all those excellent privileges which flow from it were purchased for the Elect by no lesse price than the bloud of Christ whose bloud was the bloud of God Acts 20. -28. and therefore of infinit value So none of those are actually bestowed upon and applied unto the Elect untill they be united to Christ and in Him by saving faith as the branches are in the root from which they draw sap and nourishment for saith he in Christ Jesus ye are made nigh by the bloud of Christ they were in Christ by faith before they attained that state of nearnesse which was purchased by His bloud Vers. 14. For He is our peace who hath made both one and hath broken down the middle wall of partition between us 15. Having abolished in his flesh the enmity even the law of Commandments contained in Ordinances THe Apostle being next more largely to explain and prove what he hath briefly asserted that the Gentiles were made nigh to God and His Church by the bloud of Christ doth first confirm it by an argument taken from Christ's Priestly office according to which He is not only the Mediator for peace and peace-maker betwixt God and man and among men themselves but He is also our peace as being the propitiatory sacrifice and having purchased this peace with His own bloud Isa. 53. 5. and so the very cause and reason of this peace is in Himself and nothing extrinsicall to Himself Secondly he doth prove that Christ was their peace by the effect produced by Him and the matter of working this effect The effect it self is that where before the Jews and Gentiles were irrecoverably separated by reason of their different Religion and religious Rites He had now united them in one and the same Church which is said to have been then done because it was in part done for the rejecting of Israel is only in part Rom. 11. 25 but the full accomplishment of it shall be when all Israel and the fulnesse of the Gentiles shall be called Rom. 11. -25 26 The manner of working this effect is set down in three phrases all signifying one thing though different in regard of diverse considerations First He broke down the middle wall of partition whereby as he explaineth himself in the following verse is meaned the ceremonial Law and
beloved Christians let me exhort you all and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leasure from your other imployments Give more of your time to the searching of Scripture and labour to understand the mind of God concerning your Salvation revealed therein Hereby shall you be preserved from being led aside by Satans emissaries who do erre not knowing the Scriptures Matth. 22. 29. Hereby ye shall be made wise unto Salvation and rendered victorious over your strongest lusts and throughly fitted for the most difficult duties while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine for reproof for correction for instruction in righteousnesse and thereby make you perfect throughly furnished unto all good works 2 Tim 3. 16 17. Only in order to the gaining of those rich advantages by reading Scripture ye would read not superficially but conscientiously attentivly and devoutly and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace What humane frailties you discerne in this piece of mine which doubtlesse are not a few pitie them and so much the more pray for me that I may discern and amend them and if any will be so faithfull and free as to advertise me either immediately or by causing others to acquaint me with them I shall God willing be humbly thankfull and endeavour to make the best use I can of their freedom knowing that such reproofs will not break my head but be as a precious ointment The great and gracious God blesse all your endeavours for advancing your selves and your relations in knowledge and grace So prayeth Kilwinning Nov. 12. 1658. Your servant in the Lord JAMES FERGUSSON ERRATA Page Line Read 6 11 subscribe 10 24 5. 13 28 had deserted 1â— 28 their 20 7 believing â—1 6 their 24 15 dele to 36 9 wickednesse 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid 35 9. 19. 84 13 dele who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and A brief Exposition of the Epistle of Paul to the Galatians The ARGUMENT PAul having planted several Churches in Galatia Act. 16. 6. and 18. 23. a region of Asia the lesse and being now as it seemeth a prisoner at Rome chap. 6. 17. some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul chap. 1. 6. perswading them that the observation of the Levitical Ceremonies now abolished was necessary chap. 6. 13. and that justification and salvation were partly from faith in Christ and partly also from their own works chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle no wayes to be compared with the other Apostles who had seen Christ in the flesh as may be gathered from chap. 2. 6 9. and therefore his doctrine was but false Upon which occasion the Apostle writeth unto them this Epistle wherein his scope is to convince those Galatians of their Errors to reduce them to the right way to confirm them in the Truth and to presse upon them the duties of an holy life chap. 3 and 4 c. which he laboureth to effectuate after prefacing to ver 6. chap. 1. First by asserting the truth of the Gospel preached by him and the Authority of his own Apostleship to ver 15. of chap. 2. Secondly by vindicating the true doctrine of justification by faith and of the temporary use and abrogation of the Levitical Law and of the whole legal dispensation of the Covenant of Grace to the end of chap. 4. Thirdly by instructing them in the right use of Christian Liberty having exhorted them to stand to it and pointing out and pressing upon them the exercise of several Christian Vertues to ver 11. of chap. 6. From whence he concludeth the Epistle to the end of chap. 6. CHAP. I. IN the first part of this Chapter is the preface to the whole Epistle containing the party who did write it ver 1 2 the party to whom it was written ver 2. the salutation ver 3. a description of Jesus Christ from the work of Redemption ver 4. and a thanksgiving to God for this work ver 5. In the second part he reproveth the Galatians for their defection from the Gospel ver 6. to Errors which did overturn it ver 7. In the third part that he may justifie this reproof he asserteth the divine authority of the Gospel preached by him First by cursing those who should hold out another Gospel differing from it ver 8 9. Secondly from the scope of his doctrine and his aim in preaching it ver 10. Thirdly because both the first saving knowledge which he had of the Gospel and his office to preach it were immediatly from God and not from men whether Apostles or any other ver 11 12. whereof he giveth several evidences As first that ever untill the instant of his conversion he was a learned but persecuting Pharisee ver 13 14. Secondly that being miraculously converted and called he went presently with no small pains and hazard to discharge his Apostolick Office without instruction or authority received from any Apostle ver 15 16 17. Thirdly that after three years he went to Peter but not to be informed by him or to receive ordination from him or from any other Apostle ver 18 19. The truth of all which history he confirmeth by an oath ver 20. Fourthly that he preached as an Apostle in Syria and Cilicia with the approbation of the Christian Jews whom formerly he had persecuted ver 21 22 23 24. Vers. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised Him from the dead 2. And all the Brethren which are with me unto the Churches of Galatia IN these two Verses is the Inscription of the Epistle holding forth 1. Who did write it to wit Paul described from his Office and his Call to that Office which were both wholly divine as being immediately from God ver 1. And the Brethren with him such were eminent Professors but especially publick Preachers who then were with Paul and did give their testimony to those Truths contained in this Epistle though they were not the immediate Pen-men of the holy Ghost in it as Paul was 2. To whom the Epistle was written ver 2. From ver 1. Learn 1. Free-grace doth often light upon the most unworthy not only by giving grace and salvation to themselves but also making them sometimes instrumental for the Kingdom of Christ and for bringing about the salvation of others for Paul once a wicked persecutor 1 Tim. 1. 13 is now made an eminent Apostle Paul an
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
are so soon removed from Him that called you into the grace of Christ unto another Gospel IN the second part of the Chapter that the Apostle may reclaim those Galatians from their Errors he falleth upon them with a sad though most gentle reproof wherein by way of admiration at their unconstancy he chargeth them with the sin of suffering themselves to be so easily and so soon seduced by their false Teachers from the Truth which they had once imbraced whereof he mentioneth three dangerous consequences first That hereby they had made defection from God who called them and consequently were ungratefull as walking unworthy of their heavenly calling Eph. 4. 1. Secondly That herein they had the doctrine of Free-grace through Jesus Christ without which they could not be saved Eph. 2. 8. And thirdly They had imbraced another Gospel and way of Salvation held forth by the false Apostles concerning which he declareth his judgment in the following Verse Doct. 1. It is the duty of Christ's Ministers not only to hold out the pure and sincere truth of the Gospel unto the People of their Charge Act. 20. 27. But also to defend it by convincing of gainsayers and by reproving those sadly who are carried away with contrary errors for so doth the Apostle here reprove those Galatians I marvel that ye are so soon removed 2. The Ministers of Jesus Christ are in all their reproofs chiefly against such who are carried away with the spirit of error and are not incorrigible in their error to use much moderation and meeknesse eschewing all sharpnesse of speech at least until pains be taken to inform their judgment and this left the evil which they intend to cure be otherwise made worse for although Paul intend afterwards chap. 3. ver 1. having once confirmed his Doctrine from Scripture to rebuke them most sharply yet he doth not here at the first entry in an upbraiding way shame them but using much moderation and meeknesse with admiration and grief maketh mention of their levity unto them and this because many of them at least were not yet incorrigible chap. 5. 10. I marvel c. saith he 3. They are also in all their reproofs to use much warinesse and circumspection not omitting any circumstance which may justly extenuate the sin reproved or furnish with any ground of hope concerning the amendment of him who is reproved for hereby the bitter potion of a medicinal reproof is much sweetned the guilty patient alluted to the more thorow-receiving of it Paul useth this circumspection while he saith not ye of your selves do remove to another Gospel but ye are removed passively thereby laying the chief part of the blame upon others and while he speaketh of them in the present time not that they were already removed but as being in the act of removing so that their case was not desperate I marvel that ye are removed In the Original it is a word of the present time 4. The most quick-sighted of Christ's Ministers may be much deceived and disappointed in their expectation of good things from some eminent Professors for in charity they are obliged to hope the best of all 1 Cor. 13. 7. in whom the contrary doth not appear Tit. 1. 16. and so may readily fall short of their hope as Paul sheweth he did while he saith I marvel that ye are removed importing that their defection had fallen forth beyond his expectation for at such things men use to marvel Mark 15. 44. Doct. 5. The Servants of Jesus Christ are not under the pretence of warinesse and circumspection in reproving to omit any circumstance which may deservedly aggrege the sin reproved whereby the guilt may be charged home with greater weight upon the sinners conscience 2 Sam. 12. 7. prudence and faithful freedom may well consist Mat. 10. 16. Thus Paul heapeth together several things whereby their apostasie was aggreged as that it was sudden a turning from God and to another Gospel I marvel that ye are so soon removed c. 6. How great need have they who stand to take heed lest they fall 1 Cor. 10. 12. seing such is mans inconstancy especially in the matter of Religion that they who are flourishing Professors of saving Truths now may upon a sudden and with very little ado be carried away to soul-destroying Errors before it be long for such were those Errors unto which the Galatians were removed chap. 5. 2. and that so soon either after their first conversion or after the time when they were first assaulted by the false Apostles which doth not militate against the doctrine of perseverance seing Paul speaketh to the whole visible Church among whom some had never saving grace and for the few truly gracious which were among them there is nothing here to prove that their falling away was either total or final 7. This aggregeth the sin of any person not a little when he doth suddenly without difficulty or resistance and with ease succumbe and yeeld unto the tentation for hereby is their defection aggreged even that they were so soon removed they did not long resist the â—â—ntation 8. Though active seducers of others from Truth be more inexcusable than simple creatures that are seduced by them Rom. 16. 18. Yet even those of the latter sort are not altogether free of guilt when the blind do lead the blind both fall together in the ditch for herein were these Galatians guilty that they did suffer themselves to be seduced or so soon removed from Him that called them 9. As the dangerous consequences which follow upon Error ought to be presented unto People that thereby they may be made the more to flie from it So there are some Errors in Doctrine which do no lesse separate the person erring from God and interest in free-grace than profanity of life doth of which Errors this is one the maintaining of Justification by works for Paul sheweth that by this Error they were removed from God who had called them and from the grace of Christ. 10. As the inward effectual calling of sinners from the state of nature unto grace is the work of God which He bringeth about by the preaching of His Word 1 Cor. 1. 21. Yea and the external calling of men from Idols to be Members of the visible Church which is attended with professed subjection upon his part who is called unto God's Laws and Ordinances is his work also though in an inferiour degree and respect So it is no small aggravation of sin or error in any person when it is evidently inconsistent with or reflecting upon that state unto which he is called for Paul describeth God here as elswhere chap. 5. 8. from His calling of them and chooseth to describe Him so while he is speaking of their defection that hereby he may aggrege it as reflecting so much upon their calling From Him that called you 11. The Gospel is a Doctrine which holdeth forth much of Christ's free-grace and good-will to
sinners and specially in this that Heaven and Salvation though purchased at a dear rate by Christ Joh. 3. 16. is notwithstanding freely offered unto all Rev. 22. 17. and really to be bestowed upon all who do but come to Him Joh. 5. 40. and by saving-faith lay hold upon Him Joh. 3. 36. for God's calling them to receive the Doctrine of the Gospel is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers and those that are acted by a seducing spirit to usher-in their Errors by some excellent designations as of New-Lights a more pure Gospel-way and what not as here they design their Eerror by the name of another Gospel and this doubtlesse as they would have had the people believe a more excellent Gospel than what Paul had preached for Paul in imitation of the false Apostles calleth their Errors Another Gospel Vers. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ. THe Apostle taketh away that excellent title from the error of the false Apostles whereby themselves did design it and denieth it to be a Gospel at all yea and to be any other thing but the invention of men whereby they troubled the Churches peace and laboured to overturn and corrupt the doctrine of the Gospel Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People by taking off the vail of fair pretences wherewith Error useth to be covered and so made the more taking and to set it forth in its vilest colours that People may loath it for Paul doth take the name of Gospel from this error declaring it to be nothing else but a perverting of the Gospel Which is not another 2. There is but one Gospel one in number and no more and but one way to Salvation held out in the Gospel which is by Faith laying hold upon the righteousnesse of Christ Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this it is no Gospel no glad-tidings of Salvation but a perverting of the Gospel for so doth Paul affirm of the doctrine taught by the false Apostles Which is not another c. 3. The proper effect of Error is to trouble the Churches peace first their outward peace among themselves the patrons of Error being zealous of nothing so much as to gain many followers Mat. 23. 15. for attaining whereof they scruple not much to make wofull rents and deplorable schismes within the Church Rom. 16. 17. Secondly their inward peace of conscience while some are thereby rendred first perplexed and anxious what to choose or what to refuse and at last are made to question all Truth 1 Cor. 15. 32. and others to imbrace Error for Truth and so to ground their peace upon an unsure foundation which can give no solid peace no not in the mean time and whatever false peace is thereby offered it will afterwards end in trouble Jude 13. Hence it is said here of the false Apostles by Paul There be some that trouble you to wit by their Errors The Scripture-use of the word is mainly to signifie inward trouble anxiety fear and perplexity of mind Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters Job 5. 4 7. which usually cometh to passe by great winds Jona 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine Eph. 4. 14. Doct. 4. Then is usually the design of Satan and of his instruments against Truth most dangerous and so most to be watched against and feared Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences for here when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's ver 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people who are in hazard of seduction or already seduced unto Error are to be tendered and by all means servently to be laboured with in order to their confirmation or recovery Jude 22 23. Yet these obdured Leaders and desperate Seducers are not much to be taken notice of Paul thinketh such unworthy whom he should once name But there be some that trouble you 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ and partly by the merit of good works is a perverting and total overturning of the Gospel in so far as it contradicteth the main scope of the Gospel which is to hold out and exalt Christ as our compleat Saviour Mediator and Ransom and not in part only Eph. 2. 7 8 9. 1 Joh. 1. 7. Hence the false Apostles while they presse justification by works as appeareth from the tenour of the following dispute are said to pervert the Gospel of Christ. Vers. 8. But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed IN the third part of the Chapter the Apostle that he may justifie his former reproof asserteth the Divine Authority of that Gospel which he had preached unto them And first by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it The certainty of which denounciation he confirmeth from the supposition of an impossible case That if either he himself or the other Apostles with him Yea or if an Angel from Heaven should teach otherwise they were not to be exempted from this curse and therefore much lesse should there be exemption for others Doct. 1. The written Word of God without the help of unwritten traditions containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it for the written Word comprehendeth the sum and substance of all that Paul preached or believed Act. 24. 14. and no Doctrine differing from what he had preached was to be taught under the hazard of a curse which could not be except he had preached all necessary Truths Let him be accursed saith he who preacheth any other Gospel 2. Whatever Doctrine is propounded unto the Church as a part of God's Word and necessary to Salvation if it be diverse and differing from or besides the written Word though it be not directly contrary unto it it is a cursed Doctrine and the Authors thereof accursed The Ambassador who speaketh any thing beside his Commission is as well in a fault as he who speaketh the contrary though not so much for saith the Apostle If we preach unto you any other Doctrine than that the word signifieth besides that we have preached unto you let us be accursed 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation that nothing imaginable no not the authority of an Angel from Heaven may prevail to brangle
heard and obeyed as the false Apostles who did alwayes inculcate the Authority of men upon the hearers that hereby they might gain credit to their Doctrine but the drift of his Doctrine was to draw men to God perswading God that is to be heard and obeyed that so the faith of the hearers might rely only upon the Authority of God and not of men partly from the scope of the preacher Paul himself which was not to hunt after the favour of men as the false Apostles did presse the Legal Ceremonies that they might hereby gain the applause of and decline persecution from the Jews Gal. 6. 12. but his aim was singly to approve himself to God however men should esteem of him 1 Cor. 4. 3. and withall giveth a reason inducing him to be thus single and sincere to wit if he should set himself to hunt after the favour of men as he did when he was a Pharisee he could not be an approven Servant of Christ but of those whose favour he studied to gain Doct. 1. The faithfull Servants of Jesus Christ beside their many other sufferings must resolve to suffer somewhat sometimes in their credit and estimation from those who being set on by a spirit of spight and malice will spread sinistrous reports in secret of honest Ministers the truth whereof they dare not avow or publickly stand to when they are put to it and have fair opportunity to do it if they could for it appeareth Paul's adversaries had been secretly whispering as if the scope of his Doctrine had been to set up his own Authority and Testimony in the Points controverted not only above the other Apostles to whom they falsly boasted of to have favoured them as is collected from chap. 2. 6. but also above the Authority of God speaking in the Old Testament and that he was not constant to himself sometimes disproving Circumcision and sometimes approving it chap. 5. 11. as he might best please the humours of men with whom he had to do and Paul wipeth off these calumnies not by a positive denial of any Truth to be in them but by interrogations and questions which as they serve for strong negations of the things questioned according to the use of Scripture 1 Sam. 12. 3. So they in a manner provoke the adversary to assert the thing questioned for truth if he be able for do I now perswade men or God or do I seek to please men 2. Though the Minister of Jesus Christ may make use of humane Authority as a secondary proof and testimony unto the Truth already proved to be Truth from the Word of God and chiefly towards those with whom the testimony of such will have most weight Act. 17. 28 Yet the Authority and Writings of men or of any man whatsoever are not to be rested upon as the first and main proof of any religious Truth neither are they especially in preaching to be alwayes inculcated and promiscously unto every sort of hearers lest thereby the faith of people be brought to rely on the Authority of men for this is to perswade men to wit to be chiefly heard as the supream Judges of religious Truths which Paul denieth to have been his practice Do I now perswade men 3. That Doctrine only the truth whereof is grounded upon Divine Testimony and Thus saith the Lord is to be received in the Church as that which men may safely venture their eternal well-being on 1 Cor. 3. 12 15. and which God will own for His Act. 15. 24. for Paul proveth that the Doctrine preached by him was the only true Gospel of Jesus Christ because thereby he did perswade God to wit to be heard and obeyed and His Authority only to be stood to as appeareth by the causal particle for For do I now perswade men or God The first part of the question hath the force of a denial the second of a vehement affirmation as if he had said I do not perswade men but God 4. It is not enough that a Minister preach nothing to people but that which is the Truth of God he must also preach Truth sincerely not concealing any part of necessary Truth or misapplying Truth so as that thereby he may please the sinfull affections humours and dispositions of men but aiming singly to approve himself to God in doing of his duty 2 Cor. 2. 17. Thus Paul denieth that his aim in preaching was to please men Or do I seek to please men 5. As true conversion doth work a real change in a man from what he once was in his unconverted state 2 Cor. 5. 17. so particularly in this that where before he did prostitute his gifts and parts yea his very conscience to the slavery of mens sinfull humours whom he conversed with and by pleasing of whom he did expect any profit credit or contentment Joh. 5. 44. he will not now abase himself or dishonour God by doing so any more thus was it with Paul For if I yet pleased men where he insinuateth that formerly and while he was a Pharisee he did please men but he would do so no more 6. Though the Minister of Jesus Christ ought not to set himself of purpose and without necessity to displease men or by his imprudent disobliging carriage to irritate and stir up their corruptions for hereby the Word in his mouth should be made unsavory unto them and though he ought to endeavour the pleasing of all men by eschewing any thing which may be just ground of offence to them 2 Cor. 7. 2. by retrenching or inlarging himself in the use of his christian liberty in things indifferent as he may be least offensive unto them 1 Cor. 10. 32 33. and as he may gain most upon them 1 Cor. 9. 20 21 22. and by accommodating himself in his publick preaching to the case capacity and state of all by assigning unto every one what is competent 1 Joh 2. 13 13. and so is to please men for their good to edification Rom. 15. 2. Yet there is a way of pleasing men most sinfull and base especially in a Minister and which is inconsistent with fidelity in Christ's service to wit when he concealeth any necessary Truth which he is otherwise called to deliver lest he displease men 1 King 22. 13 14. when his highest aim is to gain applause from men 2 Cor. 4 5 and generally when he is so timerously disposed as to venture rather upon the displeasure of God by omitting any part of His duty than to irritate and displease the sinfull humours of men by faithfulnesse in the discharge of his Calling Act. 4. 10. A Minister who setteth himself so to please men and who resolveth not in these respects to meet with the displeasure of some men cannot be a faithful Servant to Jesus Christ for a man cannot serve two masters Mat. 6. 24. If I yet pleased men I should not be the Servant of Christ. 7. A faithfull Servant of Jesus Christ will prize his
communicate the Doctrine which he had preached among the Gentiles to the most eminent of the Apostles that by their subscribing unto it as to the same with that which themselves did preach his by-past and future labours might have the more successe which as it seemeth was in hazard to be much retarded by the calumnies of his adversaries affirming that the other Apostles did not approve of the Doctrine which he preached ver -2. So that here is a fifth Evidence that both his Doctrine and Office were divine in that not only they were such as might abide the censure of the other Apostles but also that he in the course of his Ministry was singularly owned and approved of by God as being directed by immediate revelation from Him Doct. 1. It pleaseth the Lord often in mercy toward His Church to preserve the lives of profitable Instruments for His Work for a long time notwithstanding of all the endeavours of Men and Devils to the contrary for Paul whose bloud was much thirsted after and whose hazards were so many in several places and from several hands 2 Cor. 11. 26. is yet preserved in despight of all in the free exercise of his Ministery for the space at least of fourteen years together even though the space of time here mentioned were to be reckoned from his first conversion which yet some do reckon from the third year following to wit the time mentioned Chap. 1. ver 18. Then fourteen years after I went up c. 2. It may be sometimes lawfull yea and necessary also for a Minister to go abroad from the Flock committed to his charge for a season to wit when and where the glory of God in defence of Truth and in removal of what may mar the edification of the Lord's People doth call him for Paul here taketh journey to Jerusalem leaving the Gentiles for a season who were his own more proper Charge Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident and so the edification of those to whom he did preach more advanced I went up to Jerusalem saith he and that lest I should run in vain Jerusalem was seated on a mountain and compassed with mountains Psal. 125. 1 2. whence it is said he went up to it 3. It is the part of all and especially of Christ's Ministers the moe they are who mark their steps and mis-represent their actions to walk the more circumspectly that so far as is possible the mouth of adversaries may be stopped 2 Cor. 11. 12. Thus Paul being to make it evident that the other Apostles did approve the Doctrine preached by him taketh with him Barnabas and Titus as two witnesses according to the Law sufficient Deut. 17. 6. to give testimony to the Apostles what Doctrine he had preached to the Gentiles and again to testifie to the Gentiles that consent which was betwixt him and the Apostles And this lest his adversaries might have objected that he had lyed in both or either of these With Barnabas and took with me Titus also 4. Though we are not now to expect immediate revelations from God whether for direction in one duty or information of future events such as were in use before the Canon of the Scripture was compleated and the gift of extraordinary Prophecy had ceased Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith Joh. 20. 31. and Manners 2 Tim. 3. 16 17. and as that which may abundantly supply the defect or want of all those extraordinary wayes whereby God did make known His mind unto His People then Heb. 1. 1. Therefore we ought to advise with God's Will revealed in Scripture and regulate all our actions motions and journeys according to it both for the lawfulnesse and expediency of what we undertake Psal. 119. 9. that thus while we acknowledge God in all our wayes He may direct our paths Prov. 3. 6. Thus Paul advised with God in his journey for he went up by revelation in place whereof as said is we have the written Word now 5. How little ground the Papists have to infer from Paul's practice here that the Church of Rome and particularly the Pope the head thereof is the supream Judge upon Earth of all questions pertaining to Religion and that all Preachers after Paul's example should submit their Doctrine to be tried and judged by Peter's Successor appeareth from this passing-by other things that Paul did not submit his Doctrine to be judged by Peter or by any other as if he had been either inferiour to them or uncertain of the truth of that which he had preached both which had been contrary to Paul's scope which as said is was to evidence that both his Doctrine and Office were immediately from God Neither will the words bear further than that he did in a friendly and brotherly manner acquaint them with the Doctrine preached by him that their approbation being given unto it the mouth of adversaries might be stopped for the word rendred to communicate signifieth to make any thing known to another in a familiar and friendly way which in strict Law we are not bound to See Act. 25. 14. where the same word is used And communicated unto them 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine as if he himself were uncertain of the truth thereof before their testimony be added to it chap. 1. ver 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth but ought to dimit himself so far as when there is necessity he may give a friendly account unto others of the Doctrine preached by him that so if it be possible mistakes arising through misinformation may be removed and the joynt consent of others to the truth of what he preacheth may be obtained thus Paul that he might gain their approbation did communicate unto the Apostles that Gospel which be preached among the Gentiles 7. When the approbation of others is sought after unto any action or deed christian candor will and ordinary prudence may teach a man to report the matter of fact truly which he would have approved of lest otherwise an approbation surreptitiously required and given upon misinformation and through mistake may upon a discovery tend unto the informer's greater prejudice for Paul here being to gain the approbation of the Apostles unto his Doctrine did give them a faithfull account of that same Doctrine which he had preached I communicated that Doctrine which I preach among the Gentiles 8. It tendeth in no small measure to uphold the credit of a man's Ministery against his adversaries that in his Doctrine he hath been alwayes constant to himself without wavering or contradicting of himself in any thing which he did ever vent for Truth providing alwayes that he be constant in the Truth for constancy in Error is
it without repining to imbrace it and with silence to correct the error and amend the fault which is reproved for he that hateth reproof shall die Prov. 15. 10. So doth Peter who being sharply rebuked by Paul defendeth noâ— his fault contendeth not with his reprover but patiently taketh with his reproof as appeareth from his silence for he replieth nothing Vers. 12. For before that certain came from James he did eat with the Gentiles but when they were come he withdrew and separated himself fearing them which were of the Circumcision 13. And the other Jews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation NExt the Apostle enlargeth what he had briefly propounded and first he sheweth Peter's sin for which he was reproved to wit that whereas before some Jews did come from Jerusalem where the Apostle James had his residence Peter did keep fellowship with the Christian Gentiles and had eaten freely with them wherein he did right according to the Doctrine of Christian Liberty by which all differences of meats and betwixt Jew and Gentile are removed under the New Testament as Peter himself was instructed by vision Act. 11. 9. but when those Jews did come he did separate from the Gentiles as if it had been unlawful to eat with them and this through fear of offending those forementioned Jews who were most tenacious of the Ceremonial Law ver 12. by which bad example of Peter's the other Jews which were at Antioch were moved to withdraw from the Gentiles as if it had been unlawfull to have intire fellowship with them Yea and Barnabas also did the like ver 13. From whence we Learn 1. Such influence have circumstances upon our actions that though an action considered simply and in it self be not sinfull Yet by reason of accompanying circumstances it may become exceeding sinfull for the exceeding sinfulnesse of Peter's action for which he was here reproved did not consist in his simple abstinence from certain kinds of meats to eschew the offence of the weak for Paul did something like to this himself Act. 16. 3. and 21. 26. but in the circumstances which did accompany that his abstenance which will appear by pointing at some of those circumstances whereby also the Text will be further cleared as first That he did withdraw from the Gentiles in eating as if they had been no Church-members with whom it was lawfull to have intire fellowship He withdrew and separated himself Secondly That he abstained not among the Jews at Jerusalem which had been more tolerable but at Antioch where a little before he had openly done the contrary in using his Christian Liberty for before he did eat with the Gentiles but when they were come he withdrew Thirdly That he did withdraw not as if it had been a thing indifferent to have done so or otherwise and therefore would do it for a time to gain the Jews but as if it had been a thing in it self sinful to have eaten with them contrary to what himself knew and was informed of by the heavenly vision and therefore it is called dissimulation in him while it is said The other Jews dissembled with him likewise Fourthly That his abstinence was not for gaining of the weak Jews whom he might afterwards have informed of the abrogation of these Levitical Ordinances but from fear of losing esteem with and incurring the hatred of those who were spying-out their liberty and would doubtlesse make bad use of that his abstinence for confirming themselves in and drawing over others to their Errors Fearing them which were of the Circumcision Fiftly That by his example he did hurt to the other Jews who were beginning to be informed concerning the abrogation of the Ceremonial Law and in evidence of it had been eating with the Gentiles but now by this practice of Peter's did again drink-in their former error And the other Jews dissembled likewise Sixtly This practice of his as is clear from the following 14. verse did tend to force the Christian Gentiles to take on the yoke of the Ceremonial Law which had been most sinfull in them they being never under it as they would not have been debarred from the fellowship of Peter and of the Church Why compellest thou the Gentiles to live as the Jews And seventhly He hereby gave a great dash to Paul's Doctrine and the Doctrine of the Gospel concerning Christian Liberty and the abrogation of the Ceremonial Law for his practice did speak as much as if it had been yet in force He withdrew and separated himself and the other Jews dissembled likewise Doct. 2. So weak and unconstant are the best of men that being left to themselves the least blast of tentation will make them break off the course of doing-well in the very midst and without respect had either to conscience or credit openly to desert it for Peter having begun well in the use of Christian Liberty by eating with the Gentiles giveth evidence of great levity in that for fear of man's offence he did presently slip from it Before that certain came from James he did eat with the Gentiles but when they were come he withdrew 3. To separate from and to break-off communion with a true Church and the received Members thereof is such an act as cannot be attempted without sin no not though hereby we could eschew the offence and stumbling of many for this was it that made Peter blame-worthy even his separating from the Church of the Gentiles as if it had been unlawful to keep communion with them notwithstanding the Jews would have been offended if he had done otherwise He withdrew and separated himself fearing them which were of the Circumcision 4. It is of great concernment to men of grace and parts who are in publick place and do enjoy the applause of many to be both men of courage and self-denyed spirits and even when they enjoy the applause of all to be dead and dying to it lest if they conceit more of it than they ought through their fleshly fear of losing applause and incurring hatred from men they venture upon the dishonour of God for even Peter fearing too much his losse of esteem among the Jews did sin against the Lord He withdrew and separated himself fearing them which were of the Circumcision or the Jews who are frequently so designed 5. As good men sometimes under the fit of a violent tentation will in practice condemn that which in their judgment they do approve so for any to sin thus against their light is an high aggravation of their guilt for this is the dissimulation wherewith Peter is charged and whereby his sin is here aggreged by his practice he pretended that fellowship with the Christian Gentiles was unlawfull in the contrary whereof he was instructed by the heavenly vision Act. 11. 9. And the other Jews dissembled likewise with him 6. Of so great force is the bad example of men eminent gracious and learned
apprehending of the Promise by Faith the sentence of our absolution and adjudication to life eternal is also renewed so this second Justification is not upon the account or for the merit of our good Works no more than the former It is alwayes Faith that justifieth for Abraham who was justified long before upon a renewed act of his believing hath his Faith of new and not his Works imputed to him for righteousness 7. The Godly under the Old Testament and the Godly under the New are justified one and the same way as we are justified freely Rom. 3. 24. so were they Isa. 43. 25. as we are justified fully and absolved both from the guilt and punishment of sin 1 Joh. 1. -7. Rom. 8. 1. so were they Isa. 53. 5. otherwise the Apostle could not argue from Abraham's Justification to ours as he doth here Know ye therefore saith he that they which are of the Faith c. 8. They who are of the Faith or who seek after Justification by Faith are Abraham's children and his seed they who are Members of the visible Church and profess the Doctrine of Faith are his children outwardly because they walk in the steps of their father Abraham by professing of and assenting to that Doctrine of Faith which he believed Rom. 4. 12. whereby they have title to the Covenant of Grace Act. 2. 39. Rom. 11. 16 17. which title of theirs to the Covenant implyeth a right to enjoy all divine Ordinances Act. 2. 38 39. whereof they are capable and from which they do not debar themselves by ignorance 1 Cor. 11. 28. or scandal Mat. 18. 17. It implyeth also all external Church-priviledges leading unto Salvation Rom. 9. 4. Yea and a right to Salvation it self upon God's tearms required in the Gospel Joh. 3. 16. In which respect Salvation is said to be of the Jews Joh. 4. -22. They again who do not only professe the Doctrine of Faith but also imbrace it in their hearts by the grace of saving Faith are Abraham's children inwardly because they have not only a title to the Covenant of Grace but also come up to the conditions required in it and so do walk in the steps of saving Faith and Repentance wherein Abraham walked who is held forth as a pattern and father for imitation unto others whereby they enjoy not only outward priviledges but also saving benefits and blessings and have not only a conditional but an absolute and actual right unto Heaven and Glory the covenanted Inheritance of Abraham's children Heb. 11. 12 13 14 15 16 This distinction of Abraham's children outwardly and inwardly is founded upon Rom. 2. 28 29. and is necessary as for the right understanding of other places of Scripture so of this They which be of the Faith are the Children of Abraham Vers. 8. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 9. So then they which be of Faith are blessed with faithful Abraham BEcause the former consequence from Abraham's Justification to ours might be questioned to hold in the Gentiles who were not of Abraham's posterity therefore the Apostle doth clear it from the words of the Promise made to Abraham Gen. 12. 3. that in him or in his seed Jesus Christ who was to come of him Gen. 22. 18. all the Nations or Gentiles were to be blessed which Promise he sheweth was no other than the Gospel or glad tydings that all the blessings to be purchased by Christ Abraham's seed among which Justification by Faith was one were to be bestowed by God upon the Gentiles and that the Scripture or Spirit which speaks in Scripture fore-knowing to wit in the Decree that God was to do so did contrive the Promise in these words of purpose that it might bear so much ver 8. from which he inferreth that all Believers indefinitely the Nations not excluded but included do partake of all those saving blessings which Abraham did partake of by Faith among which free Justification was the chief for of that is the question ver 9. Doct. 1. That Scripture is not an invention of man but the Word of the all-knowing God appeareth from this that several things are foretold therein which had their accomplishment a long time afterwards according as they were foretold the knowledge of which things at so great a distance of time could not be in any but God Isa. 41. 22 23. for the calling of the Gentiles and their Justification by Faith was foretold about the space of two thousand years before it fell out And the Scripture foreseeing that God would justifie the Heathen through faith 2. The foreknowledge of future events at the greatest distance doth most properly and peculiarly belong unto God which doth alwayes suppose His Will and Decree that such things shall come to passe in which Decree of His He doth foreknow them Act. 2. 23. Whatever foresight of this kind is in any of the creatures they have it by borrowed light from Him and as we say by lighting their Candles at His Torch for the foreknowing that the Gentiles would be justified by Faith is attributed to Scripture or the Spirit of God speaking in Scripture And the Scripture foreseeing c. 3. The calling of the Gentiles and their attaining to Salvation by free-grace and all the spiritual priviledges of Abraham's seed was a thing hardly credible at the first breaking-forth of the Gospel the case of all Nations except the Jews seemed to be so desperate and damnable Eph. 2. 11 12. Hence the Apostle seeth it necessary upon all occasions almost to clear that the calling of the Gentiles had ground from Scripture as here The Scripture foreseeing that God would justifie the Heathen by Faith 4. Hence we learn several things tending to the right understanding of that Promise made to Abraham Gen. 12. 3. In thee or in thy seed Gen. 22. 18. to wit Christ all Nations shall be blessed As first That the Covenant of Grace made with Abraham whereof this Promise is one Article was extended not only to Abraham's carnal seed but to all Believers in every place even among the Gentiles for in thee all Nations shall be blessed Secondly All men by nature and considered without respect had to and as not having interest in this gracious Covenant made with Abraham in Christ are destitute of all blessings under the drop of God's wrath and curse Eph. 2. 3. and so are really cursed for this is imported while he saith in thee and not otherwise all Nations shall be blessed Thirdly That we who by nature are cursed creatures should be freed from the curse and do partake of the contrary blessing it cometh to passe by vertue of that gracious Covenant made with Abraham and more particularly it is through Jesus Christ Abraham's seed in whom we being ingraffed by faith are delivered from the curse ver 13. for In thee or in thy seed Gen.
Inheritance 1 Joh. 5. 10 11 12. for saith he God gave iâ— by Promise Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one HEre is a second Objection to wit If the Law or works done in obedience to the Law do not justifie Then it seemeth the Law hath been given by Moses upon mount Sinai in vain and to no purpose which Objection is expressed in a Question the meaning whereof is For what end was the Law at that time delivered containing such a number of precepts enjoyning so many moral judicial and ceremonial duties promising life unto the obedient Lev. 18. 5. and threatning God's wrath and curse to the disobedient Deut. 27. 26. wherefore was all this if the inheritance of life eternal come not by the works of the Law The Apostle answereth shewing first one main end for which the Law was added to the Promise and so much inculcated at that time to wit for the discovery Rom. 3. 20. and restraint of sin Numb 15. 39. and for the more through-conviction of the sinners lost and cursed estate in himself because of sin Rom. 3. 19. He sheweth secondly that this servile and childish discipline as having more of terror than love in it was to continue only during the infant-state of the Church until at Christ's coming in the flesh that spiritual seed of Abraham to whom the Promise was made should appear compleat in its principal parts and both Jew and Gentile be gathered into one Body But thirdly lest he should seem to debase the Law too much he commendeth it partly from the ministry of the Angels used therein Heb. 2. 2. Act. 7. 38. and partly from the mediation of Moses who did communicate the Word of the Law from God to the people Deut. 5. 5. Which latter as it serveth to commend the Law so also to inforce the Apostle's main scope to wit That the precepts and threatnings of the Law were only added because of transgressions and that God intended no such thing as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required seing there was a necessity to make use of Moses as a mids-man to speak between God and the people which did argue them to be conscious to themselves of their own guilt and therefore durst not approach unto God Exod. 20. -18 19. And therefore fourthly The Apostle proveth this consequence ver 20. from the office of a Mediator which is not used but only betwixt disagreeing parties whence he leaveth them to gather that it had been altogether in vain for God to have entred a Covenant for life upon condition of works with such a guilty sinfull people as could not fulfill the condition required in that Covenant and consequently could reap no advantage by it especially seing as he expresly affirmeth God is alwayes one consonant to Himself and doth not dispense with one jot of that perfect universal and constant obedience required as the condition of obtaining Salvation according to the tenour of the Covenant of Works Deut. 27. 26. From Vers. 19. Learn 1. So bent are men upon the abuse of things in themselves good whether divine Ordinances or any other gift bestowed by God upon them that they cannot difference betwixt the right use and the abuse of these things and are apt to conclude if they may not abuse them to gratifie some one lust or other that they can serve for no use to them and so are given by God in vain Thus the false Apostles concluded that if the Law was not given to justifie it was wholly uselesse Wherefore then serveth the Law say they 2. As the Moral Law Gen. 13. 8. together with the powerfull working of Gods Spirit in the Regenerate Gen. 39 9. and Gods restraining grace Gen. 20. 6. the discipline of the Church Gen. 9. 25. and the power of Magistracy which then was Gen. 9. 6. did serve to discover and restrain transgressions and to convince sinners of their lost estate because of sin before the Law given upon mount Sinai and do yet serve for the same uses and ends to the christian Church So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai to cast it in such a legal mould as that hereby He might bring down the pride of that stiff-necked people and the more effectually convince them of sin and of God's curse due to them for sin which legal dispensation of the Covenant did stand in this mainly that the duties and curses of the Law were held forth frequently fully and clearly Exod. 20. 2 c. Deut. 5. 6 c. 27. 15 c. and 28. 15 c. and the Promises chiefly of eternal life yea and of Christ and remission of sins but sparingly and for the most part very obscurely under the vail of earthly shadows and ceremonies 2 Cor. 3. 13. and under some dark prophecies Isa. 53. 7 8. compared with Act. 8. 34. And besides all this there was a yoke of other duties over and above the duties of the Moral Law laid upon them to wit the duties of the Law both judicial and ceremonial Exod. 24. Lev. 1. and obedience to them most strictly urged and that under hazard of the same so much reiterated curse Deut. 27. 26. for saith he The Law was added to wit on mount Sinai and added to the Covenant-promise made to Abraham because of transgressions Now he cannot mean the Moral Law as to the substance of it for that did perpetually sound in the Church ever since it was a Church even before Moses Gen. 18 19. and so it was not then added neither doth he mean by the Law that whole Doctrine which was delivered from God upon mount Sinai for that Doctrine did contain in it a Covenant of Grace the very promise of salvation and pardon of sin through the Messias to come Luke 24. 29. which was formerly made to Abraham only it was cloathed with a more legal dispensation and so the Law taken so generally cannot be said to have been added It remaineth therefore that by the Law which was then added to the Promise because of transgressions must be meaned that legal dispensation of the Covenant of Grace set down in the body of this second Doctrine whereby it did at the first view and without very accurate inspection appear to be a Covenant of Works although it was really a Covenant of Grace 3. This legal dispensation of the Covenant of Grace was not to continue alwayes in the Church but until the partition-wall being broken down at Christ's death Eph. 2. 14 15 16. the Gentiles should be called unto the fellowship of the Church and together with the Jews make up one compleat seed unto Abraham
faith in God as Creator such as the faith of Turks but it is Faith in Jesus the son of Mary Mat. 1. 25. who is that Christ or Messiah who being promised under the Old Testament Isa. 7. 14. is now come under the New it is this Faith relying on Christ who by His merit hath purchased the thing promised Isa. 53. 5. which giveth a right unto the Promise for to specifie what Believers they are to whom the Promise is given he addeth by the Faith of Jesus Christ. Vers. 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith 25. But after that Faith is come we are no longer under a School-master 26. For ye are all the Children of God by Faith in Christ Jesus IN these words the Apostle answereth a fifth Objection and doth more directly handle that point concerning the abrogation of the ceremonial Law yea of the whole Mosaical Dispensation now under the dayes of the Gospel The Adversaries might have objected Seing the Law or that legal Dispensation of the Covenant of Grace was so usefull unto the ancient Church and so subservient to the Promise as is affirmed ver 22. Then why did Paul cry down the use of it especially the practice of the ceremonial Law now The Apostle answereth by distinguishing times and sheweth that before Faith came whereby he meaneth not the grace of saving Faith for that was alwayes in the Church Heb. 11. 4 c. but either Christ called Faith because He is the object of Faith in which sense He is called our hope 1 Tim. 1. 1. or the full manifestation of the Doctrine of Faith which was about the time of Christ's death and ascension he granteth I say that before that time the use of the Law was first necessary to the Jews because they were by the Law as by a military guard keeped to wit chiefly from being mixed with other Nations whether in Religion or Policy Eph. 2. 14. Secondly It was saving to them in so far as it did shut up conclude and enclose them as it were in a prison for it 's the same word and that same purpose more fully expressed which is ver 22. under sin and the curse due to sin that hereby they might be in a manner prepared and as it were necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ which was then but darkly Mat. 11. 11. and afterwards more clearly revealed the full revelation whereof they were by this mean kept more intent upon ver 23. Which latter use of the Law he illustrateth and concludeth by shewing the Law as a Pedagogue or Schoolmaster did with much rigor and servitude govern and rule the Church then in her infancy and childhood and thereby did lead the Elect unto Christ that they might be justified by faith The Apostle having thus shewed ver 23 24. that the Law that is the legal dispensation of the Covenant of Grace was for good use to the ancient Church denyeth that therefore the use of it should be continued now when the doctrine of Faith is clearly manifested yea by the contrary he sheweth it was then to be abrogated and the Christian Church freed from the observation of it because it exerced only the office of a Schoolmaster over children and so can have no authority over the Church and especially Believers now ver 25. which he proveth from this That the Christian Church and all of them to wit Jew and Gentile were like a son come to age because of their Faith in Christ Jesus already come and so was to be dealt with no longer as a childe under a Schoolmaster ver 26. From Vers. 23. Learn 1. Though there was Gospel or the Doctrine of Salvation by Free-grace held forth to be laid hold upon by Faith unto the ancient Church ver 8. yet it was â—o obscurely and sparingly propounded then and so clearly and largely manifested now That the Scripture speaketh as if that Doctrine had not been at all in the Church then but only revealed now in the dayes of the Gospel for here he calleth all the time of the Old Testament the time before Faith came or before the Doctrine of Free-grace the object of Faith came and that this Faith was afterwards to be revealed to wit because it was but sparingly revealed then 2. Besides other differences betwixt the administration of the Covenant of Grace under the Old Testament and under the New this was one the old administration was extended only to the Jews Psal. 147. 19 20. and to some of other Nations who forgetting their own People Psal. 45. 10 joyned themselves to them but the new is extended to all Nations Mat. 28. 19. for this difference is here hinted at while the Apostle speaking of those who were under that old dispensation ver 23 24. speaketh of them in the first person We were kept under c. We that is the Nation of the Jews whereof Paul was one but speaking of those who are under the new Dispensation he mentioneth not only the Jews under the pronoun of the first person We ver 25. but also the Gentiles under the pronoun of the second person Ye ver 26. for ye saith he to wit the Galatians of the Gentiles are all the Children of God 3. The administration of the Covenant of Grace under the Old Testament by so many Rites Sacrifices Ceremonies such a system of politick Laws such rigid pressing of moral duties with the annexed promises of eternal life and threatnings of Gods wrath and curse the Gospel-promise all the while being hid as it were behind the curtain among other uses did serve for a hedge or a place of military defence to keep that ancient People of whom Christ was to come distinct and separate from all other Nations as a besieged city is guarded by walls ditches and armed souldiers from the irruption of enemies for this is aimed at while he saith We were keeped under the Law to wit as by a military guard for so the word signifieth It 's true they were also keeped from going astray either in Religion or in life and conversation but that use of the Law was mentioned v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed and under which she was as to her outward estate as it did forcibly constrain the Elect among them to quit their own righteousnesse and to betake themselves for righteousnesse and life unto Faith in the promised Messiah as knowing somewhat from Scripture Hag. 2. 6 7. compared with Heb. 12. 26 27. that then the Church should be eased of that hard servitude and bondage for in both these respects the Law did shut them up unto the Faith afterwards to be revealed making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time
state is in a state of Sonship or Adoption which noteth her freedom from that rigor and servitude under which the ancient Church was through the outward legal dispensation of the Covenant of Grace chap. 4. 3. and the truly godly have some peculiar dignity added in relation to the grace of Adoption over and above what Believers under the Old Testament had in so far as the vail of that legal dispensation being removed the generality at least of Believers now have more ready accesse to the Covenant-promise and a clearer insight in and knowledge of all those priviledges which belong unto them as the sons of God Heb. 12. 22 23 24. for taking what the Apostle saith of their being the children of God in both or either of those respects his intended scope is brought about which is to shew That the christian Church is not under the pedagogy of that Mosaical dispensation even for or because ye are all the Children of God saith he 2. Though Faith in the Messiah to come did entitle Believers under the Old Testament to the dignity of Sons and Daughters to the Lord Almighty yet Faith in Jesus Christ already come doth adde some peculiar dignity of Sonship upon the christian Church and especially upon Believers in it even that which is presently mentioned in the preceding Doctrine the Lord having been pleased to make the Churches full growth and utmost perfections as to her priviledges and outward state and measure of accesse to tryst with His Son 's coming in the flesh that so His entry to the world might be more stately as being accompanied with such a measure of royal munificence Heb. 11. 40. for saith he Ye are all the children of God by Faith in Jesus Christ to wit already come Vers. 27. For as many of you as have been baptized into Christ have put on Christ. 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 29. And if ye he Christ's then are ye Abraham's seed and heirs according to the Promise THe Apostle having proved that the christian Church is freed from the mosaical dispensation which was added to the Promise upon mount Sinai seemeth in these verses not only to confirm that which he had presently asserted of our being the children of God by Faith because we are baptized into Christ have put on Christ are one in Christ but also and mainly to obviate an Objection yet more made use of by the false Apostles in behalf of Circumcision which was not added upon mount Sinai unto the Promise but given to Abraham with the Promise as the initiatory seal of the Promise Gen. 17. 10. whence it seems they argued That notwithstanding all that which was added upon mount Sinai was now abrogated yet Circumcision was to be kept in the Church as that without which none could be Abraham's seed or an heir according to the Promise The Apostle's Answer cometh in effect to this That Baptism into Christ that is which sealeth and signifieth our ingraffing into Christ Rom. 6. 4. was substituted in the place of Circumcision and sufficient for compassing all those ends for which Circumcision was instituted and that because they who are baptized into Christ do put on Christ and so are in a manner incorporate and make one body with Him as a man is incorporated with his garments from which the word is borrowed ver 26. Which incorporation of the christian Church and making all the members thereof one in Christ he sheweth is effectuated without any respect had to any difference of Nations conditions worldly or distinction of sexes leaving them to gather that Circumcision which by vertue of its institution did serve for keeping up a distinction between Jew and Gentile Exod. 12. 48. could have no influence upon this businesse ver 28. From all which he concludeth Seing Baptism doth testifie and seal up Christ's interest in those who are baptized as His and their union with Christ who is the real Head of the blessed Race through whom alone Abraham and his seed were to be blessed That therefore ipso facto and without any more ado they were Abraham's seed and apparent heirs of that heavenly inheritance given unto Abraham by promise and so that there was no necessity in order to this end of joyning them to the blessed Nation by Circumcision as the ancient Proselytes were and as the false Apostles alleaged should yet be practised ver 29. From Vers. 27. Learn 1. Though Circumcision the initiatory Seal and leading Sacrament of the Covenant under the Old Testament Exod. 12. 48. be now abolished with the rest of that ancient dispensation yet seing the Church of God even under the New Testament is not wholly spiritual but in part earthly and carnal Rom. 7. 14. standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly Joh. 3. 12. it hath therefore seemed good unto God to enjoyn the celebration of some Sacraments in the christian Church unto the end of the world Mat. 28. 19 20. which are in signification more clear and in use lesse painfull and burdensom and particularly He hath substituted Baptism in the place of Circumcision which doth serve for all these spiritual uses now which Circumcision did serve for then to wit all these uses which were of common concernment to the Church at all times and not peculiar to the dispensation which then was for the Apostle clearing how Circumcision was now abrogated doth shew how Baptism doth it in all those necessary uses for which it did serve For as many of you as have been baptized into Christ have put on Christ. 2. Among other uses for which Baptism doth serve this is the first and chief to signifie and seal up our ingraffing into and union with Christ there is an external visible union consisting in external covenanting and serious profession of christian Truths either personally or parentally which is sealed up to all visible Professors absolutely for they are in Him externally Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely for they are in Him savingly Rom. 8. 1. and to all the Members of the visible Church conditionally if so they come up to the termes which Scripture calleth for as necessary in order to union with Him to wit saving Faith for this much the Apostle doth import by saying we are baptized into Christ even that our ingraffing into Him is signified and sealed by Baptism 3. Baptism doth also signifie and seal our putting on of Christ to wit by Faith for by Faith we make application of Christ unto our selves Joh. 6. 40. and Christ so applied serveth for the same use to the soul which garments do serve to the body He covereth our loathsom nakednesse Rev. 3. 18. and is also for an ornament unto us Eph. 5. 27. He communicateth heat and warmnesse even those
history ver 22 23. Thirdly he expoundeth the mystery of the two Covenants prefigured by the history ver 24. 25 26. Fourthly he confirmeth the truth of this mystery from Scripture ver 27. Fifthly he maketh application of the whole purpose first for information of the way to attain the heavenly inheritance ver 28. Secondly for consolation against present persecutions to the end Vers. 1. NOw I say that the â—eir as long as he is a childe differeth nothing from a servanâ— though he be lord of all 2. But is under tutors and governors until the time appointed of the father THe Apostle being yet further to clear the Churches freedom from that legal external policy of the ancient Church whereof he spake so much chap. 3. ver 19 c. doth use another similitude taken from a pupil and his tutors and curators And first having made a transition usual to him when he is more fully to explicate any former purpose See chap. 5. 16. 1 Cor. 15. 50. he setteth down the similitude in these verses to this purpose That a childe though he be heir and owner of all his fathers inheritance in hope and as to right yet so long as he is a minor and under age he differeth nothing from a servant in point of subjection and as to free government and enjoyment of his rights and goods ver 1. and this because he himself is ruled and his estate managed by tutors and curators the continuance of which subjection the Apostle sheweth is ordinarily limited unto the time prescribed by the father longer than which the heir is not to remain in that state of subjection to his tutors ver 2. There are indeed other limits of childrens minority prefixed by the Law besides the Will of the father but he mentioneth this because it only doth quadrate to the present purpose for which the similitude is made use of From this usual custom among men approved of here by the Spirit of God being considered in it self and without respect had to that spiritual purpose unto which it is applied afterwards Learn 1. So licentious is youth where there is no restraint and so foolish as being destitute of experience and more ruled by the inundation of impetuous passions than force of reason That it is much conducing both for a man's self and for the publick good of the society among whom he liveth he be first subjected unto others and made to obey as a servant whereby in progresse of time he may attain some wisdom and experience before he have absolute power to dispose of his own estate and obtain dominion over others otherwise it could not be so generally agreed unto by all parents and in all nations that the heir as long as he is a childe should differ nothing from a servant which the Apostle speaketh of as an approven custom and excepted against by none 2. It is the duty of parents as to provide a competent portion for their children whereupon they may live when they themselves are dead and gone so to do what in them lyeth to secure their portion for them lest it be delapidated by their childrens folly or any other way rendred uselesse unto them for unto this end are tutors and curators provided by the father unto the childe But he is under tutors and governors 3. Though parents are not to give unto their children just cause of irritation Col. 3. 21. yet they ought not to please them to their hurt but in some things must crosse their humour to wit especially when their so doing tendeth evidently to their childrens good for though the heir even when he is a childe would affect liberty and absolute dominion over his own estate yet the wise parent must keep him under subjection to tutors and governors 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience as may enable them to manage their own affairs seing otherwise their person and estate must come under the tuition government and reverence of others who possibly may prove their unfriends for they must even be under tutors and governors 5. Parents would labour to carry themselves with so much equity wisdom and streightnesse in providing a worldly portion for their children to live upon as they do not disoblige those with whom they have commerce that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others even those whom they shall be necessitated to appoint for tutors and governors 6. It is the wisdom of parents to place no such trust of their children and means upon any though otherwise never so much trust-worthy but that they be limited in and at a set time be obliged to give an account of their trust Power and trust is a thing so dangerous that if it be at the intrusted partie 's option there are but few who willingly do part with it Therefore as for one reason it is marked here as a part of the father's providence to prescribe a time longer than which his childe is not to be under tutors and governors Until the time appointed by the father saith he Vers. 3. Even so we when we were children were in bondage under the elements of the world HEre he applyeth the similitude shewing the Church when she was in her infant-state under the Old Testament was kept in bondage and subjection under that rigid and strict administration or outward policy which then was and served for an A B C or a rough Rudiment whereby the ancient Church was instructed for the most part by resemblances taken from earthly and wordly things The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth is already marked chap. 3. ver 15. doct 2. Learn 2. The Church of God under the Old Testament was in a state of nonage and as an infant or childe first for quantity as being contained in narrow bounds once of one family Gen. 4. 3 4. and at most but of one nation Psal. 147. 19 20. Secondly in understanding for although some persons were then endued with more excellent gifts of wisdom and knowledge than any now such as Abraham David c. And though many even under the New Testament are but in understanding children and babes Heb. 5. 12. yet considering the more clear revelation of the Gospel which now is 2 Cor. 3. 18. we not only have an opportunity of attaining to much more knowledge now than they had then Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was Mat. 11. 11. Yea and those of them who excelled most in knowledge did see but afar off Deut. 18. 18. and through a cloud of many dark Ceremonies Heb. 9. 9. which now are removed for speaking of the Jewish Church before Christ came of which himself
in the lesser Asia Rev. 1. 11. and having foreseen by the Spirit of prophesie that though this Church as appeareth from the strain of the whole Epistle was for the time free from schism and constant in the doctrine of the Gospel yet false teachers in progress of time would arise among them to pervert them Act. 20. 29 30. And fearing also lest his own present sufferings he being now a prisoner at Rome chap. 3 1. should make them faint and sit up in their christian course chap. 3. 13. Therefore and upon these occasions be writeth this Epistle unto them His scope wherein is to excite them unto constancy and further progresse in faith and piety as appeareth from the subject matter of the whole Epistle and more especially from chap. 3. 13 c. and chap. 4. 1. In order to which scope after the Inscription ver 1 2. chap. 1. he propoundeth to their view a short sum of the doctrine of faith and salvation by Christ which he doth several wayes illustrate commend extend both to Jew and Gentile and guard from contempt occasioned by the crosse exhorting them of times indirectly to cleave unto it and make progresse in the knowledge of it to the end of chap. 3. After which he inciteth them to the study and practice of holinesse both in the general and special duties of a christian life chap. 4 5. and to ver 21. of chap. 6. And so having recommended some private affairs of his own to the care of Tychicus ver 21 22. he concludeth the Epistle with almost the same salutation by which be made his entry to it ver 23 24. CHAP. I. IN the first part of this Chapter after the Inscription ver 1 2. the Apostle unfoldeth the grounds and causes of the salvation of sinners ascribing all unto God's free grace in Christ which he doth first generally by way of thanksgiving unto God ver 3. Secondly more particularly and first he treateth of the grounds causes and means of salvation as they were prepared in the eternal decree of election which he describeth from those ends which God intended in that decree as our sanctification ver 4. our adoption or glorification ver 5. and the glory of His grace ver 6. Next as they were purchased by Christ in the work of redemption ver 7. And lastly as they are applyed unto the Elect in their effectual calling ver 8. which is illustrated from the mean made use of for bringing it about to wit the revealing and publishing of the Gospel ver 9. and from the end intended by God in the use of this mean even the gathering together in one of all the scattered Elect ver 10. And thirdly he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation by giving some instances of it 1. In the believing Jews ver 11 12. Next in the believing Gentiles ver 13 14. In the second part of the Chapter he doth indirectly incite them to constancy and progresse in the knowledge of this doctrine first by shewing how he blessed God and prayed unto Him for them ver 15 16. Secondly by holding forth a short sum of his prayer unto God on their behalf even that God would bestow a greater measure of wisdom and saving knowledge upon them ver 17 18 whereby they might know those good things which they were to partake of in Heaven ver -18. together with the working of Gods mighty power in and towards Believers ver 19. Thirdly by commending this power of God unto them from its mighty working in order to Christ's exaltation ver 20. which exalted state of Christ he sheweth doth include power and superiority over all creatures in general ver 21 22-and over His Church in particular ver -22 23. Vers. 1. PAUL an Apostle of Jesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ. IN these two Verses is the Inscription of the Epistle containing first a description of the Pen-man from his name Paul from his office an Apostle and call to his office by the will of God Secondly a description of those to whom the Epistle was directed from the place of their habitation at Ephesus and their spiritual state they were Saints and faithfull ver 1. Thirdly the Apostle's usuall salutation or comprecation whereby he prayeth for grace and peace unto them ver 2. Besides what hath been already observed upon the Inscriptions of the Epistles to the Galatians Philippians and Colossians Learn 1. The wisdom of God hath judged it most convenient to teach His People not immediately by Himself or by the ministry of Angels but of men like unto our selves hereby to try His Peoples obedience Mat. 10. 40. and because their infirmity could not well endure the ministry of others Exod. 20. 19. For Paul is imployed by God to instruct those Ephesians by writing this Epistle Paul an Apostle by the will of God to the saints 2. It doth not follow hence that every man who thinketh himself sufficiently gifted may take upon him the office of the Ministry except he be called unto it of God for Paul sheweth he was called to the office of an Apostle before he did meddle with it An Apostle of Jesus Christ by the will of God 3. The power of God not only can but also frequently doth gather and preserve a Church to Himself even where Satan's seat is and wickednesse of all sorts doth most abound hereby fulfilling what was long since foretold Psal. 110. -2. that Christ should rule in the midst of His enemies for there was a Church of Saints even at Ephesus a City famous for Idolatry and Witchcrafts Act. 19. v. 19 24 34 35. To the Saints which are at Ephesus 4. Even those who are Saints and Believers do stand in need of God's grace and favour both to pardon and subdue sin seing the best of them are but sanctified in part 1 Cor. 13. 12. having the dregs of corruption alwayes remaining and frequently stirring in them Rom. 7. 23. for the Apostle's wish in behalf of the Saints at Ephesus and faithfull in Christ Jesus is Grace be to you Vers. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them and for this end to unfold the grounds and causes of their salvation together with the freedom of God's grace in Christ upon which salvation with all its causes and every step tending towards it is founded he doth first propound the grounds and causes in general and this not warshly and in a coldrife manner but with an open mouth and a more enlarged heart by way of thanksgiving to God whom he describeth
it is called the middle wall of partition or of a hedge and stone-wall for the Original signifieth both with an eye questionlesse to to the wall which was in Solomons Temple between the court of the People and of the Gentiles which hindered all manner of passage sight or communication betwixt them Ezek. 42. 20. So the meaning is that in order to this union He did abolish the legall ceremonies whereby the Jews were distinguished from the Gentiles as two houses by a mid-wall going betwixt them or as an inclosed Garden is separated from an out-field by an hedge or dyke of rough stones ver 14. Secondly He did abolish the enmity by which enmity is meaned the same ceremoniall Law and that chiefly because it was the occasion of a perpetuall standing strife betwixt Jew and Gentile while the Jew reproached the Gentile with uncircumcision and neglect of Gods worship Act. 10. 28. the Gentile again reproached the Jew with circumcision and the rest of these Legall rites which they judged unreasonable irreligious and absurd Esth. 3. 8. although those ceremoniall rites may be also called enmity with relation to God in so far as the practising of them by the Jews was a real testimony and confession of their own guilt and the enmity which was betwixt them and God See Collos. 2. 14. And His withholding them from the Gentiles was an evidence of His displeasure and enmity against them Ps. 147. 20. and here the Apostle expresseth the way how Christ did abolish that enmity or these ceremoniall rites to wit in His own flesh that is by His death which He suffered in His flesh or humane nature 1 Pet. 3. 18 Thirdly he expoundeth what he meant by the mid-wall and the enmity which Christ abolished even the Law of Commandments in ordinances The first of which words is more general to wit the Law as comprehending according to the custom of the Hebrew language all Doctrine revealed to the Church Psal. 19. 7. and this is astricted by the second word which is more speciall to wit Commandments signifying that Doctrine only which commandeth what should be done and forbiddeth what should not be done and both those are astricted by the third which is yet more special to wit Ordinances whereby are meaned those Commandments only which did relate to Gods externall worship and were prescribed by God as so many types and shadows of Christ to come and of those good things which were purchased by Him Heb. 9. 9 10. So that the Law and Commandments were only abolished as to that part of them which was contained in those Ordinances ver 15 From ver 14. Learn 1. Every man by nature in himself and without Christ is at war and enmity with God with His Church and chiefly those in the Church who are truely regenerate he cannot be subject unto the Law of God Rom. 8. 7. And as therefore he hateth the Law-giver and those who yeeld obedience to His Laws So he is under the Law-givers curse Gal. 3. 10. for while the Apostle speaketh of making those Ephesians nigh to God and His Church by Christ he saith Christ was their peace which implyeth that their distance from those consisted in hatred of and enimity against them for he is our peace saith he 2. This enmity chiefly which is between God and fallen man was irreconciliable and impossible to be removed except Jesus Christ that great high Priest and Prince of Peace had shed His bloud and suffered death by the merit whereof as He hath given satisfaction to a provoked God Eph. 5. 2. So by the efficacy and vertue thereof He subdueth that rebellious disposition against God which naturally is in us Rom. 6. 6. and maketh us accept the offer of friendship and reconciliation with God and yeeld our selves servants to righteousnesse unto holinesse Acts 5. 31. and so upon both hands He maketh peace for saith he He is our peace to wit by His bloud spoken of in the preceeding verse 3. The uniting of both Jew and Gentile in one Church is a branch of that peace which Christ hath purchased with His bloud And that not only because their actuall union was according as God in His wise counsel had decreed to follow upon Christs death and not to go before it See upon Gal. 3. vers 14. Doct. 4. but also in order to this union the Law of ceremonies behoved to be abolished See Doct. 5. and this called for Christs death See vers 15. Doct. 4. for the Apostle having asserted that Christ was their peace by His bloud he giveth this as an instance or effect of His so being Who hath made both one 4. From the Apostles designing the ceremoniall Law by a metaphor taken from houses divided by a mid-wall or from an orchard garden or inclosure separated from the out-field by a dyke or wall of rough stones We learn several things relating to the nature use and duration of the ceremoniall Law which are the grounds of the similitude And first as a wall is builded by the owner of the inclosure So the ceremonial Law was of Gods own appointment who only had power to choose what part of the world He thought fit to be an inclosure for Himself Deut. 32. 8. and to appoint these means and ordinances whereby He would have them inclosed and separated from others Exod. 25. 40. Secondly as a rough wall is made up of so many hard unpolished stones not covered over with lime or plaister So the ceremoniall Law consisted of many Ordinances Heb. 9. 10. and those very difficult to be obeyed and an untolerable yoke Act. 15. 10. Thirdly as a wall or hedge incloseth a peece of ground for the owners special use which therefore is more painfully manured and separateth that inclosure from the out-field which lyeth about it So the ceremoniall Law did serve to inclose the people of Israel as the Lords own garden and vineyard for bringing forth fruit unto Himself Isa. 5. 7. and to separate them from all the world besides Deut. 4. 7 8. as being a worship wholly different from and contrary unto the superstitious rites and worship used among the Gentiles Deut. 12. 2. and containing strict injunctions unto the Jews to avoid all conformity with the Gentiles in their garments Num. 15. 38. cutting of their hair Lev. 19 27. and such like Fourthly as a rough wall is but weak and ruinous as not being built with cement or morter to make it strong and therefore but to endure for a season untill the owner think fit to enlarge his inclosure and take-in more of the open field So the ceremoniall Law was not to last for ever but only for a time untill Christ should come in the flesh and take in the Gentiles within the inclosure of His Church who were before an open field not possessed nor manured by Him after which there was no further use of the mid-wall And hath broken down the mid-wall of partition between us saith he meaning
Jesus Christ himself being the chief corner-stone IN the third similitude he compareth the Church unto an edifice or stately building and sheweth that those Ephesians were a part of it Which similitude doth hold forth a further degree of nearnesse to and communion with God and His Church than the former in so far as the stones of an edifice are most strictly joyned together both with the foundation and amongst themselves and herein he doth doubtlesse allude to Solomons Temple which did prefigure the Church of the truly Regenerate And first that he may with greater clearnesse set forth this their happy condition he doth describe this spiritual stately and in several things admirable edifice from four things First in this verse from its foundation or that which doth support the weight of the building which he calleth the foundation of the Prophets and Apostles whereby is not meaned that the Prophets and Apostles in their own persons are the foundation of the Church for they are built as lively stones with the rest of the Elect upon the foundation Philip. 3. 8 9. And therefore we must hereby understand the foundation which was laid by them as wise master-builders under God 1 Cor. 3. 9. 10. to wit the Doctrine of the Prophets and Apostles or rather Jesus Christ the sum and scope of their Doctrine Rom. 10. 4. 1 Cor. 2. 2. as the Apostle expoundeth himself 1 Cor. 3. 11. and is clear from Isa. 28. 16. to which place he doth here allude and which is also more plainly set forth in the close of this same verse where the Apostle proveth that they were built upon that foundation because Christ is that corner-stone spoken of Isa. 28. 16. and Psal. 118. 22. So that the foundation and corner-stone must be both one in this place seing he inferreth the one from the other only with this difference that Christ is not only the lowest corner-stone which lyeth under the whole building and is a part of the foundation to which corner-stone He is compared Isa. 28. 16. but He is also the highest to which He is compared Psal. 118. 22. Yea and such a corner-stone as reacheth all alongs the angle from the foundation to the top of the building binding the two walls of the Church together which are the two Nations of Jews and Gentiles for the word in the Originall signifieth the extream corner-stone that is both the highest and the lowest and consequently compriseth all which ly between those two extreams neither doth the word imply that there are any other subordinate or secundary foundations or corner-stones seing the word is better rendered extream corner than chief Doct. 1. Those excellent priviledges bestowed upon Believers consisting in and flowing from union and communion with Christ and His Church are of such a spirituall sublime and divine nature and we are so carnall dull and slow of understanding that there are no proper significant words whereby to expresse them so as we may understand them for therefore is it that the Spirit of God doth speak of them to us in our own language and taketh similitudes from things earthly to set them forth that so we may at least understand somewhat of them as here he maketh use of a similitude taken from a stately building for that end And are built upon the foundation 2. So excellent and full are those priviledges and so compleat is that happinesse which is enjoyed by Believers that not any one similitude taken from earthly things can fully or in any measure satisfyingly set them forth for therefore is it that the Spirit of God doth multiply similitudes to this purpose that what is wanting in one may be supplied by another as here having set forth the happy state of Believers from the similitude first of a city next of a family ver 19. he doth in this verse add a third similitude taken from an edifice And are built upon the foundation saith he 3. So steadable is Jesus Christ unto Believers and of such universal use in order to their being built up in one temple unto God that there is not any one piece of a building by which His steadable usefulnesse can be sufficiently represented He is not only the foundation-stone who being the first stone which was laid in the building Rev. 13. 8. doth support this whole spirituall edifice Matth. 16. 18. who was brought so low by His sufferings and dayly in the preaching of the Gospel that the meanest Believer may be rolled upon Him Matth. 11. 28. and upon whom the weights of all Believers great and small do hing Isa. 22. 24. but He is also the corner-stone who reacheth from the foundation to the top of this spirituall edifice and joyneth Jew and Gentile the two walls of the Church together in one see ver 15. yea and all particular Believers are united in Him Joh. 17. -22 23. who breaketh the violent blasts of all those storms which would otherwise overthrow the edifice Isa. 25. 4. and use to beat most violently upon the corners of buildings Job 1. 19. who also is the choice of the stones of the building as corner-stones use to be Jer. 51. 26. as being of more durable substance even the great and mighty God Isa. 9. 6. and is in His humane nature adorned and polished with a variety and fulnesse of created graces above His fellows Psal. 45. 7. as corner-stones are more curiously ingraven and wrought than the rest of the building Psal. 144. 12. in whose stability and strength the strength of the whole spirituall edifice Matth. 16. 18. and of every lively stone thereof doth consist Joh. 10. 28. as the strength of an artificiall building consisteth in the goodnesse of the foundation and corners Matth. 7. 24 25. for the Apostle speaking of this spirituall edifice giveth unto Christ the place both of foundation and corner while he saith Ye are built upon the foundation of the Prophets Jesus Christ himself being the chief or extream corner-stone 4. That any man be a part of this spirituall edifice and do partake of all those glorious priviledges which flow from union and communion with God and His Church and are enjoyed by all the lively stones of this building he must be built upon Christ the foundation taking band upon Him by the cement of lively faith for the Apostle shewing that those Ephesians were a part of this spirituall building saith they were built on Christ And are built upon the foundation 5. There is no closing with taking band upon Christ aright as a foundation-stone or rock for salvation except He be conceived and accepted of as He is revealed and offered in the Scriptures of the Old and New Testament for He is called the foundation of the Prophets and Apostles to wit whom they set forth and placed as a foundation in the Church by their Doctrine and Writings 6. Though God Himself be the principall author and builder of this spirituall edifice Isa. 28. 16. 1 Corinth 3.
6. Yet He imployeth His called Ministers and Servants as instruments under Him for carrying on this work among whom He did make speciall use of the Prophets and Apostles for laying the foundation in so far as they first did reveal and preach Jesus Christ and commit to writing such truths concerning Him as are necessary for salvation Joh. 20. 31. while other ordinary Ministers are imployed in the preaching of Jesus Christ as He is revealed in Scripture to build up the Elect upon the foundation which was laid by them 2 Tim. 2. 2. for he calleth Christ the foundation of the Prophets and Apostles that is whom they placed in the Church by their Doctrine and Writings by which He maketh them to differ from ordinary Ministers And are built upon the foundation of the Prophets and Apostles 7. There is a sweet harmony and full agreement between the Doctrine and Writings of the Prophets and Apostles as in all other things so especially in holding forth Jesus Christ for a foundation and rock of salvation unto Believers the latter having taught and written nothing but what was partly prefigured in types and partly foretold in prophesies by the former Acts 26. 22 23. for Paul affirmeth that the same foundation Christ was laid by both while he saith Built upon the foundation of the Prophets and Apostles 8. How little ground the Papists have from this or any other Scripture blasphemously to teach that the Pope is the foundation of the universal Church visible in whose voice and sentence the faith of all Believers ought to be determined and built appeareth not only from the meaning of the words asserted in the exposition but also from this that all the Apostles are spoken of as having equal influence upon this foundation so that Peter whose successor the Pope doth plead himself to be had no privilege in this above the rest for he saith Ye are built upon the foundation of the Prophets and Apostles 9. Though men are easily moved to combine together in ill Psal. 83. 3. as being naturally inclined to it Gen. 6. 5. yet such is the antipathy of every man by nature unto that which is truely good Rom. 3. 12. and unto all other men in that which is good that nothing lesse was required for uniting all the Elect among themselves so as to make them joyntly endeavour the bringing about of Gods glory in their own salvation than that Jesus Christ should interpose as an arbiter with power causing the parties at variance to be at peace and become a center wherein all those scattered lines might meet and a corner wherein the severall walls and stones of the building are conjoyned for saith Paul it was necessary in order to this union that Jesus Christ himself should be the extream corner-stone Vers. 21. In whom all the building fitly framed together ' groweth unto an holy temple in the Lord. THis stately edifice is described secondly from the artificiall and altogether divine structure and joyning together of all its parts which is the beauty of any building This orderly frame and curious structure of the Church consisteth in these two First That the whole edifice and all its parts are firmly joyned in him that is in Christ the foundation to wit by faith their life being framed according to His prescript and example Matth. 11. 29. and their faith imbracing Him according as He is held forth in the Word without addition or diminution Col. 2. 6. even as the whole frame of a materiall building is made conform to the foundation Next That all the parts of this edifice are strongly joyned together among themselves by the grace of love Col. 3. 14. and orderly situate every one acting towards the good of another in their severall stations 1 Corinth 12. 25. 26. in so far as they are regenerate and consequently are parts of this building 1 Corinth 12. 5 even as all the parts of a materiall building have a commodious correspondency one to another and thereby are fitly framed together This edifice is described thirdly from its perpetuall increase and growth flowing also from Christ the foundation which growth is to be understood not only with respect to the whole body of the Church which groweth by the addition of new converts Isa. 54. 3. but also and mainly to every member in particular which do increase and grow in gifts and graces 2 Pet. 3. 18. And lastly it is described from the end intended in rearing up this stately growing edifice even to be an holy temple unto God wherein He may manifest His presence and be perpetually served and glorified as it was in Solomons temple Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this that the whole building and every stone of it doth take immediate band upon the foundation all Believers being most intimately joyned to Him by faith and not by the interveening mediation of others as it is in materiall buildings for the Apostle sheweth that all the building no part thereof being excepted is in Him while he saith In whom all the building 2. As there is a strict conjunction and a kind of proportion between Believers and Christ as also among themselves even such as is branched forth in the exposition of this verse so a great part of the strength and beauty of the Church and of all its parts consisteth in this conjunction and proportion and nothing is more uncomely than for a Believer to be disproportioned unto Christ either in his faith or practice and to other Believers in his coldrife affection to them or his not acting orderly in his station for their good for the Apostle describeth this spirituall edifice from its divine structure and curious joyning of all its parts as that wherein a great part of its beauty and strength doth consist In whom all the building fitly framed together 3. As this spirituall edifice doth differ from other buildings that not only the whole edifice but also all the parts of it 1 Pet. 2. 5. are indued with life a life which is wholly spirituall and floweth from their union with Christ the foundation So this life of theirs is for the time but imperfect their spiritual graces having not as yet attained that fulnesse and strength which is required for the Apostle while he ascribeth a spiritual growth to all the building doth imply both those seing growth supponeth life and want of just stature and perfection In whom all the building groweth 4. As growth in grace is a priviledge which appertaineth to all the parts of this spirituall building who are yet on earth so this growth of theirs doth flow from their union and communion with Christ and the more their union with Him be improved to the dayly extracting of a renewed influence from Him they cannot choose but thrive the better in this their spiritual growth for the Apostle ascribeth growth to all this building and growth from their being in
henceforth be no more children tossed to and fro which implyeth an acknowledgement that at least he was once such a childe and that it was necessary for him as well as others to quit that childish temper 4. As the renewed children of God are once babes in Christ and weak in all the parts of the new man even in knowledge prudence patience and other graces so they must not be alwayes such but are to be growing upwards towards perfection for the first of those is implyed and the other expressed while he saith That we henceforth be no more children 5. Pronenesse to error and easinesse to be carried away with every doctrine which pretendeth to Truth is a mark of one who is not grown in grace and but a babe in Christ if he be renewed at all for he calleth those children who are tossed to and fro with every wind of doctrine 6. That errors and heresies are not lesse damnable and dangerous than other sins appeareth from this that the souls hazard from these is expressed by the hazard of masterlesse ships tossed by contrary winds among rocks or beds of sand while he saith tossed to and fro with every wind of doctrine 7. The spirit of error is alwayes turbulent and when suffered to walk abroad doth raise most strange commotions both in the publick state of the Church while hereby the lovers of Truth are called publickly to contend for it Jude ver 3. and in the hearts of private Christians chiefly those who are weak and unsetled and hereby made to fluctuate among the rocks of several opinions and sometimes at last to split upon some one error or other Gal. 1. 6. for so much is implyed while he compareth heretical doctrines to the boisterous winds which drive the ship of the Church to and fro with every wind of doctrine 8. There â—s no erroneous doctrine so hazardous and damnable but Satan will find out some active spirits to spread it and to seduce others unto the imbracing of it for those are the men here spoken of by whose sleight and cunning craftines the winds of false doctrine are made to blow and carry children to and fro tossed by the sleight of men 9. As those whom Satan engageth to carry on a course of error and heresie in a Church are usually men of parts and gifts exceeding far in abilities the generality of the Lords People whom they intend to seduce and as far as men of age and understanding go beyond simple children and babes So these whom Satan thus engageth do usually prove men void of conscience and stand not much upon fraud or falshood providing they may gain their point for the Apostle calleth them men in opposition to those whom formerly he called children and sheweth them to be such men as did make use of sleight and cogging craftinesse and a subtile compendious art of deceiving for carrying on their point by the sleight of men and cunning craftiness whereby they lie in wait to deceive 10. Though heretical spirits and seducers of others are men void of conscience Yet they make it their great work to hide their knavery and to appear that which they are not by their large pretences to conscience and piety 2 Cor. 11. 15. hereby to deceive the simple and to carry on their wofull design the more securely under that cover Rom. 16. 18. for he compareth them to cunning gamsters who carry the matter so dexterously that their fraud and knavery do not appear by the sleight of men He alludeth to subtile coggers of dice as said is 11. Hereticall spirits and ringleaders of errour are usually more than ordinarily assisted in their wofull work and so as they fall upon dexterous means which they pursue uncessantly and are attended with marvellous successe oftentimes in so doing the Lord permitting Satan so to act them and to act by them for heightening the triall and making a more speedy and through discovery of the unstability of peoples spirits by those means for the expressions here used do imply their more than ordinary assistance in all those by the sleight of men their cunning craftinesse or singular dexterity to do any mischief and their lying in wait to deceive or their deceiving by a compendious subtil art 12. However subtil seducers make a fair shew of Reason Scripture Piety and Humility for procuring credit to their errors Col. 2. 23. yet the strong and only prop whereupon error leaneth and wherein its great strength doth lie is nothing else but vanity falshood subtil craftinesse and deceit for Paul sheweth that these are the arms of Hereticks whereby they defend their errors even winds of doctrines sleight of men cunning craftinesse and lying in wait to deceive 13. That great measure of parts and gifts with which hereticall seducers are frequently indued their unwearyed diligence in making use of these their deceits falshood and sleights for gaining their purpose and the more than ordinary successe which they are attended with in trying times ought not to discourage the weakest of the Lords people or make them dispair of standing out against their assaults but rather incite them to watchfulnesse to seek after knowledge a spirit of discerning solidity in judgement and stability in truth that so in the strength of the Lord they may resist their activity and wiles for the latter part of the verse hath an indirect argument in it for pressing the duty contained in the former even that henceforth we be no more children tossed to and fro with every wind of doctrine and that because they had to do with the sleight of men the cunning craftinesse of those who lie in wait to deceive Vers. 15. But speaking the truth in love may grow up into Him in all things which is the head even Christ HE doth illustrate the fore-mentioned end of the Ministery thirdly from another fruit of that spirituall edification unto which the work of the Ministery is also subservient even to growth in grace or that real Believers by speaking the truth or rather as the word signifieth by cleaving to the truth of heavenly doctrine and by making conscience of the duties of love and good works as the fruit of their sincerity in adhering to truth may grow up and make progresse in all christian vertues untill they attain to their full stature and height of growth even such a measure of conformity with Christ as they be in a manner transformed in Him and become most perfectly one with Him whom he calleth here as often elsewhere See upon chap. 1. 22. the head to show a reason why Believers should grow up in Him and to through conformity with Him even that so the Members of this mystical body may be in some measure proportionable to their head Doct. 1. The ordinance of the Ministery is appointed of God not only to awake those who are yet in nature and drive them to Christ Eph. 5. 14. but also for the good of those who are
for her advantage Prov. 8. 30. with Gal. 2. -20. not for what is hers but for her self Hos. 14. 4 and not in words only but in deeds also testifying His love by the effects Joh. 15. 13. and in the constancie of His love who loveth whom He loveth unto the end Joh. 13. -1. even notwithstanding of their infirmities Psal. 89. 30 33. such ought the husband's love to be Doct. 1. Though husbands are not to suffer their wives to exercise dominion and authority over them that being contrary to the Ordinance of God and the good both of husband and wife ver 22. 23. yet seing the nature of men and of husbands in particular with relation to their wives are sufficiently bent of their own accord to exercise any power and authority they have and rather to exceed their due than to keep within it therefore neither ought they themselves so much to mind their power neither is it so necessary for them to be minded thereof by others as to be carefull how to use their power and authority well and as it ought for therefore the Apostle though he commanded the wives to submit yet he doth not expresly bid the husbands rule over their wives but husbands love your wives as thinking it more fit to let them understand how to use their power well than to stir them up to the exercise of it 2. The great and main duty which an husband as an husband ought to learn and so learn as to practise it is love to his wife and so to love her as to make love kyth in all his deportment towards her and in all those other duties which he oweth to her this being that one thing in the husband which sweetneth the yoke of subjection laid upon the wife giveth her courage under it and maketh her willingly submit unto it when it receiveth such a sweet return from her husband for Paul doth hold forth this as the husbands great lesson and the sum of all his other duty Husbands love your wives 3. There is no husband whatever he be for birth parts authority or power who is not tyed to love his wife and to evidence his love to her in all those duties mentioned in opening up the Text for he speaketh indefinitly unto all Husbands love your wives 4. Neither is there any wife to whom all those duties flowing from the fountain of love are not due by her husband No meannesse of birth Esther 2. 17. no personall infirmity 1 Sam. 1. 5. adultery being excepted Matth. 19. 9 nor frowardnesse of nature Joh. 19. 17. do prejudge her of them for he speaketh indefinitly also of the wives Husbands love your wives 5. Though it concerneth husbands and wives and others also who are tied together by mutuall relations as masters and servants parents and children to take some sort of inspection one of another lest any of their relations come short of their duty 2 King 5. 13. yet it concerneth every one most to make conscience of his own duty not only to God but also to his relations and that as for other reasons so for this There can be no greater encouragement to stir up his relations to make conscience of their duty to him for he commandeth every one to mind their own duty most the wives to submit themselves the husbands to love their wives and so in the rest 6. As Jesus Christ hath deigned Himself to undergo the relation of an husband to His Church So this and those other relations taken on by Him are not empty titles He doth the duties which all such relations do bind to even to the utmost And particularly He is such an husband that for love to His Church and all other duties flowing from love He is exemplary unto all other husbands seing greater love hath no man than this that a man lay down His life for His friends Joh. 14. 13. for as Paul implyeth here and in the verses following that Christ is the Churches husband so he holdeth forth His love as a pattern to be imitated by all Husbands love your wives even as Christ also loved the Church 7. The love which a husband carrieth to his wife ought to be founded not upon beauty riches health or any such thing only which is subject unto decay but also and principally upon that unchangable foundation of the love of Christ unto His Church which is here held forth not only as a pattern but as an argument also and the reason wherefore husbands ought to love their wives even as Christ also loved the Church 8. As those whom Christ doth love with a speciall love are only His that is real Believers who are subject to Him ver 24. So Jesus Christ did give Himself to death not for all and every one Joh. 17. 9. but only for His Church which is His All and consisteth of some of all Nations and of all ranks in the world in which respect only Christ is said to have died for all 1 Tim. 2. 6. for Paul astricteth both His love and His death to the Church As Christ also loved the Church and gave himself for it See some further Doctrines gathered from the like words ver 2. Vers. 26. That he might sanctifie and cleanse it with the washing of water by the word HE insisteth upon this excellent pattern of love by shewing two ends why Christ from love did give Himself for His Church The first whereof is attained in the present life and expressed in this verse to wit that He might sanctifie those for whom He gave Himself Which sanctifying work as it is here taken doth comprehend that whole complex businesse of translating the Elect from the state of sin and death to the state of grace and life even our regeneration justification and the gracious change of our dispositions or sanctification strictly so called as Joh. 17. 17. which he calleth a cleansing of us expressing the manner how Christ doth sanctifie His Church even by doing away the guilt of sin or obligation to wrath because of sin in justification Rom. 8. 1. and the filth power and activity of sin in the renovation of our natures after His own Image Rom. 6. 14. which cleansing work is here described from the externall means and instruments by which Christ doth cleanse His Church and make application of the vertue and power of His death and sufferings in order to that end And those are 1. the Sacrament of Baptism called the washing of water because of the externall rite and element used in that Sacrament and cleansing is ascribed to this washing not as if there were any vertue bestowed upon the water by God whereby grace is conferred and really wrought 1 Pet. 3. 21. but because though it be God alone who wholly and effectually doth sanctifie and cleanse us 1 Cor. 3. 7. yet this Sacrament as also the other are made use of by Him not only to represent Christ and those gracious saving works of His 1 Corinth
so far as the strict union which is between married parties is there alluded unto Upon all which causes or rather one and the same cause expressed in all those places that law doth declare first That the man is to leave father and mother to wit not by casting off naturall affection to his parents Gen. 44. 34. or by refusing to help them in their strait 1. Tim. 5. 4. but by loving his wife more than them and by leaving his fathers family if he his wife and they cannot live all together and by joyning in a new family with his wife Gen. 28. 5. as is further cleared by the second thing here declared to wit that he ought to be joyned inseperably to his wife and that both in affection Prov. 5. 19. and cohabitation dwelling with her 1 Pet. 3. 7. The word in the original doth signifie such a joyning as that of two boards of timber firmly glued together not as if a man were to reside constantly at home for the Merchant the Lawyer and men of other imployments also must some times go abroad Prov. 7. 19 20. But his fixed dwelling should be with her and his presence also so far as his necessary calling shall permit so that he is not without necessity to be absent from his own home Prov. 5. -19. And thirdly this law declareth that they two shall be one flesh which implyeth first a most strict union so that they cannot be separated except in the case of adultery Matth. 19. 9 and wilfull desertion of the one party persisted in after all meanes used to the contrary 1 Cor. 7. 15 more than a piece of a mans body may be cut off from the rest And secondly a most intimate communion whereby they have common goods common friends yea and all things common as if they were but one person And thirdly the lawfull and sanctified use of the marriage-bed allowed unto them of God which out of the case of marriage is sinfull and damnable 1 Cor. 6. 16. Heb. 13. 4. But for further clearing of the words know that beside their literal and historical sense God intended that the purpose contained in them concerning the carnal marriage of man and woman should represent and shadow forth somewhat of Christ and of that spirituall marriage between Christ and the Church as appeareth from the situation of the words immediatly after ver 30. which doth evidently speak of Christ as is already shown and before verse 32. where he declareth that the purpose in hand is a mysterie and to be understood of Christ and the Church now the purpose here expressed doth hold in Christ by analogie and proportion in so far as Christ did leave His Father by laying aside the glory which He had with Him Joh. 16. 28. and taking on the form of a servant Philip. 2. 8. and did leave His mother Mary also and her house and family Luke 2. 49. that He might purchase a bride unto Himself See ver 25. 26. to whom He doth cleave inseparably Rom. 8. 35. and with most tender affection Heb. 4. 15. by vertue of which spiritual marriage Christ and Believers become though not one flesh yet one spirit 1 Cor. 6. 17. being most strictly tyed together by His Spirit and the grace of faith from which conjunction Believers so espoused become fruitfull in good works and do bring forth fruit unto God Rom. 7. 4. From the literal sense of this verse Learn 1. The love of married parties ought to be very great and second to no love else but that which we owe to God for even the love we owe to parents from whom we have our being ought to give place unto it A man shall leave father and mother saith he and be joyned unto his wife 2. It is lawfull and allowed of God unto all persons of all ranks being come to mature age 1 Cor. 7. 36 and especially to those who have not the gift of continency 1 Cor. 7. 9. to enter the married state of life only if they marry in the Lord 1 Cor. 7. -39. and therefore the doctrine forbidding marriage to all those who bear office in the Church is the doctrine of devils 1 Tim. 4. 1 3. for the text speaketh of all men indifferently A man shall leave father and mother and be joyned to his wife 3. Divine commands are alwayes founded upon most just reasons which would be eyed by us that so our obedience may be more willing and chearfull yea a piece of reasonable service unto God Rom. 12. 1. for this command given here unto husbands to cleave unto their wives is not nakedly propounded but with a strong reason annexed for inforcing the duty enjoyned by it For this cause saith he shall a man be joyned unto his wife 4. As children are not to remain alwayes childish but being come to age and understanding ought to bestir themselves in providing things necessary and honest according as the station wherein they are placed by God shall require So parents ought to remit somewhat of their fatherly authority over their children as they grow in age and understanding not expecting nor requiring that children now come to age should absolutely and in all things as formerly depend upon the counsell and direction of parents or give themselves wholly to minde their concernments neglecting every other thing else which may concern themselves for this Law supponeth a state of childehood wherein children are to be wholly under the authority of parents minding their concernments and at their direction and that their coming to age and entering the married state of life doth give them more liberty to follow their own direction and to do for themselves a man shall leave father and mother and be joyned to his wife 5. Whatever hath been the corrupt custome of men to the contrary Gen. 4. 19. Yet according to the first institution of marriage only two one man and one woman and not moe either of the one sexe or the other may be lawfully married together at once for the law saith a man shall be joyned to his wife not to his wives and they two not they three or four shall be one flesh From the mysticall application of the words and of the purpose comprehended in them Learn 1. So great a depth is Scripture that in some parcels thereof which do appear most plain and easie to be understood many dark and hid mysteries do lye undiscovered for under this plain history of the marriage of our first parents that great mysterie of the spiritual conjunction of Christ and His Church was also held forth as the Apostle doth here make clear For this cause shall a man leave father and mother See further to this purpose upon Gal. 4. ver 24. doct 1 2. Doct. 2. So holy and honourable is the ordinance of marriage in it self and so highly ought it to be esteemed of by us that God maketh use of it to shadow forth that blessed union and most holy communion