22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
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
then was the yoke of judicial Gen. 49. 10. and ceremonial duties Act. 15. 10. to be taken off the vail of shadows and dark prophecies whereby Christ and free-grace were hid and covered to be laid aside 2 Cor. 3. 11 12. And though the duties of the Moral Law are yet to be pressed Col. 3. 18 c. and the curse of the Law to be denounced against all who are in their natural estate Col. 3. 6. yet covenanted grace and furniture for duty Joh. 1. 17. and Christ's becoming a curse for us to redeem us from the curse of the Law are more clearly held forth now in the dayes of the Gospel ver 13. than they were formerly for saith he It was added because of transgressions till the seed should come to whom the Promise was made 4. The Gospel is so to be commended and preferred unto the Law as nothing of that honour and respect which is due unto the Law be taken from it and the Doctrine of the Law and Gospel are to be so bounded as neither may encroach upon the other for left Paul in setting limits between the Law and the Gospel should seem to vilisie the Law he commendeth it from this That it was ordained by Angels in the hand or by the ministry and service of a Mediator 5. Though Moses was the Mediator here spoken of Deut. 5. 5. yet it followeth not that Angels and Saints are Mediators in Heaven for Moses was present with the people and ordained a Mediator by God for this one act which was to relate and report the Law from God to the people now it can carry no shew of reason from this to conclude that therefore the Saints who are absent in Heaven and so are ignorant of us Isa. 63. 16. or that either Saint or Angel should be constituted Mediators to report our prayers and the secrets of our hearts unto God especially seing no Scripture doth prove that any such office is put upon them by God It was ordained in the hand of a Mediator From Vers. 20. Learn 1. Conscience of guilt presenteth God as terrible and taketh away all confidence from the guilty sinner to approach in a friendly manner by himself to a provoked God for no entercourse can be between God and His people when they are not one but differ by reason of His peoples sin A Mediator is not of one saith he there was a disagreement through sin which called for a Mediator 2. The Covenant of Works entred with Adam in the state of innocency was immediate no Mediator interveening to make them one wherein it differeth from the Covenant of Grace Heb. 8. 6. for God and man before the fall were one and no disagreement betwixt them because of sin and so there was no use for a Mediator in the Covenant that was then made for A Mediator is not a Mediator of one saith Paul 3. No man can attain to Heaven or reap any advantage by a Covenant of Works except he were perfectly holy and as free of sin as Adam was before his fall for the Apostle proving that God made no Covenant of Works with them upon mount Sinal and that they could have reaped no benefit by such a Covenant thinketh it sufficient to evince that they were then a sinfull people which he evinceth from this that they stood in need of a Mids-man betwixt God and them Now a Mediator is not a Mediator of one saith he 4. The Lord in all His dispensations is alwayes one and like to Himself without any shadow of turning Iam. 1. -17. His work and way of dealing may and hath changed even His way of dispensing the Covenant of Grace to His Church Heb. 8. 8 9. but He remaineth unchangeable there being no change of that kind which He hath not fore-ordained by His unchangeable decree Eph. 1. -11. Thus he saith God is one that is with relation to the present scope If any plead a right to Heaven for the merit of their works God will abate nothing of what He Himself did once prescribe and require of man in the Covenant of Works Vers. 21. Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given life verily Righteousness should have been by the Law 22. But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe FOlloweth the third Objection to wit If the Law be given to discover and condemn for transgressions as is affirmed ver 19. Then it is contrary to the Covenant-promise which doth cover and pardon sin quicken and justifie the sinner He answereth 1. by denying and rejecting the consequence as absurd and abominable 2. By retorting the Argument against the Adversaries themselves for if the Law or if our works done in obedience to the Law could procure eternal life as they affirmed Then our righteousnesse before God should consist in Works or the Law should justifie leaving them to gather that this would suppose the former Covenant by promise to be abolished and quite destroyed by the Law so that according to their Doctrine the Law was both contrary unto and destructive of the Promise ver 21. 3. He answereth directly shewing the Law called here the Scripture or that Scripture as it is in the Original while it convinceth accuseth and condemneth all mankind for sin and so concludeth and incloseth all men under sin and the curse due to sin as the Judge doth the malefactor in prison is not contrary but subordinate and subservient to the Promise in so far as that hereby the guilty sinner being made to lay aside all confidence in his own righteousnesse Rom. 7. 9. doth flee by Faith in Jesus Christ for a refuge to the Promise and so the thing promised to wit Righteousnesse and Salvation becometh the sinner's and is conveyed upto him to wit upon his believing From Vers. 21. Learn 1. It is the way of Hereticks to set Scripture against Scripture and to make one Scripture seem to contradict another except their erroneous sense and interpretation of Scripture be received as intended by the Spirit of God for these false Apostles did affirm if so the Law did not give life but did only discover and accuse for transgressions then God's mind in the Law should have been contrary to His mind revealed in the Promise Hence Paul propoundeth this question unto himself to answer Is the Law then against the Promises of God 2. However Hereticks may labour to fasten such absurdities upon Truth as if it were contrary to some other parts of God's mind revealed in Scripture yet their bold allegations will be found alwayes false and Truth to be ever most consonant and never contrary to it self for so the Apostle sheweth of the Truth in hand God forbid saith he 3. There are some sins chiefly those that do most directly reflect upon any divine perfection or attribute of God the
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
those Galatians were Secondly if the reproof flow from love and compassion in the person who doth reprove and an honest desire after the sinner's good as it was here for he casteth not up their folly in passion but in compassion desiring nothing but their good and amendment Thirdly if the reproof carry along all lawfull and allowed moderation with it as here he calleth them not wicked but more gently foolish or imprudent and withall layeth the great weight of their sins upon their Seducers who had bewitched them And fourthly That the reprover not only himself do know that there is reason so to charge them but also hold forth these reasons to them that they may be convinced also for so doth Paul he demonstrateth their folly from that they obeyed not the Gospel which was so plainly preached among them O foolish Galatians c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth Mat. 7 -29. but are to endeavour the delivery of it with that perspicuity and plainnesse Col. 4. 4. that power and livelinesse 1 Cor. 2. 4. as it may penetrate the conscience of the hearers and be so clear and evident to them as if it were pictured and painted out before their eyes and in order to this they would not only labour to understand throughly what they preach 1 Tim. 1. 7. but also to believe it themselves 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it 1 Tim. 1. 15 And above all would labour with God that the effectuall operation of His Spirit may come along with what they preach 1 Cor. 2. -4. that so the Truth delivered may be the more lively and convincingly represented to the hearers for Paul did so preach Jesus Christ was evidently set forth crucified among them before their eyes He did so represent Christ and Him crucified to their ears by the preaching of the Word as if they had seen Him with their eyes 7. Though Jesus Christ and His sufferings are to be painted out vively represented and pictured by the plain and powerful preaching of the Gospel Yet it doth not follow that they are to be artificially painted with colours upon stone or timber for religious use for God commandeth the former but condemneth the latter Exod. 20. 4. And the graven image is but a teacher of lies Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People their defection from it and not giving obedience to it is the more aggreged for Paul aggregeth their not obeying the Truth from this that before their eyes Jesus Christ had been evidently set forth crucified among them Vers. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith THe Apostle having stirred them up to attention by a reproof doth now return to his former dispute proving that we are justified by Faith and not by Works See chap. 2. 16. And this he proveth first because the Spirit of Regeneration and other saving Graces of the Spirit of God called here the Spirit as being fruits of the Spirit chap. 5. 22. were wrought in those of them who were regenerate not by the works of the Law that is by the Doctrine of Justification by Works but by the hearing of Faith that is by hearing the Doctrine of Justification by Faith for here as usually elswhere See chap. 1. 23. Faith is taken for the Doctrine that is believed And for the truth of this assertion he appealeth to their own conscience and experience leaving them to gather that therefore they were justified and reconciled by the Doctrine of Faith seing God bestoweth His Spirit upon none but such as are reconciled unto Him Rom. 5. 1 2 c. Doct. 1. There is not ordinarily any Church so corrupt but God hath some who are truely gracious among them for Paul's Argument supposeth that the Spirit and saving graces of the Spirit were in some of those Galatians because of whom he speaketh generally unto all Received ye the Spirit saith he 2. Even those who are truely gracious may stagger strangely in reeling times and be in a great measure overtaken with the most dangerous Errors of the times though they cannot totally 1 Pet. 1. 23. nor finally Isa. 54. 7 8. fall away for Paul speaketh even to them who had received the Spirit as to those who were taken with the common Errors Received ye the Spirit 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect So the ordinary mean whereby He conveyeth Grace to the heart is by hearing the Word preached for they had received the Spirit by the hearing of Faith 4. Though the hearing of the Law preached doth work conviction of sin terror of conscience and legal contrition Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel Yet the Law as distinct from the Gospel and as it presseth perfect obedience in order to our Justification before God in which sense it was mistaken by the false Apostles and is so spoken of in this dispute See upon chap. 2. 15. can never be a mean of begetting Grace in the heart for so it driveth the soul to despair and worketh wrath Rom. 4. 15. Thus the Apostle affirmeth they received not the Spirit by the works of the Law 5. It is the Gospel preached and heard which the Lord maketh use of as a mean for conveying Grace to the heart being first convinced of sin and misery by the preaching of the Law Act. 2. 37 38. for the Gospel offereth Christ freely from whom being laid hold upon by Faith we do all receive Grace for Grace Job 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith 6. Though a gracious heart may be overtaken with Error as said is See Doct. 2. Yet there remaineth somewhat of conscience in vigour with them in so far as that being appealed unto about the truth of things weighty and which belong to the reality of God's work in their heart and the way of His working in them they dare not readily lie and contradict their own known experience for Paul at least supposeth so much while he doth appeal to their own conscience and experience how saving Grace was wrought in them This only would I learn of you Received ye c. 7. Our Justification before God and the renovation of our natures by the Spirit of God are so much conjoyned that the Doctrine which through God's blessing is the mean of working the former is also the only Doctrine appointed of God for holding forth the right way of attaining the latter for Paul argueth that the Doctrine of Justification without Works is divine because that Doctrine was the mean of conveying sanctifying Grace unto their hearts as appeareth from the scope of the Argument here used Received ye the Spirit by
lest thou also be tempted 13. So prone are we to entertain good thoughts of our selves that it is a matter of no small difficulty to make a man reflect upon himself and enter upon a serious consideration of his own frailty and weaknesse and of every other thing which may keep him low in his own eyes without insulting over or despising of others as appeareth from Paul's changing of the number for having said Ye who are spiritual restore c. in the plural number here he saith considering thy self lest thou also c. in the singular which he doth to give the greater force and sharper edge to his admonition as knowing he was pressing a duty which very hardly and not without difficulty would be obeyed Vers. 2. Bear ye one anothers burdens and so fulfill the Law of Christ. THe Apostle first enlargeth the former exhortation both as to the persons exhorted for now he exhorteth not only those who are spiritual but all of them And also as to the duty exhorted unto which is extended not only to an endeavour of reclaiming those who were overtaken in a fault but also to the tolerating and bearing patiently with the sins and infirmities of others untill they be amended and the sinner reclaimed which sins are designed by the name of a burden partly because some such sins are a burden and weight to the sinner himself either by reason of his grief and sorrow for them if he be a penitent Act. 2. 37. or by reason of that vexation and trouble which some sins as wrath malice and envie do bring to the natural spirits even of the impenitent sinner Job 5. 2. Prov. 14. 30. And partly because some such sins though not felt by the sinner himself are yet heavy burdens unto those who converse with him as his curiosity back-biting self-seeking and such like Prov. 16. 28. Secondly he inforceth the exhortation thus enlarged by a second argument to wit That hereby they did fulfill the Law or command of mutual love which he calleth the Law of Christ not as if love to our neighbour had not been enjoyned before Christ came in the flesh for it is a prime piece of the Law of Nature imprinted upon the heart of man at the Creation and was renewed again by God Himself upon mount Sinai 1 Joh. 2. 7. But because first Christ did renew this Command not only by freeing it from the false glosses and interpretations of Scribes and Pharisees Mat. 5. 23 c. but also by pressing it in its spiritual beauty and nature having laid aside and abolished the external cover of Mosaical Ceremonies Eph. 2. 15. under which it was vailed 1 Cor. 9. 9 10. In which respect mainly it is here called the Law of Christ in opposition to the false Apostles who pressed so much the Mosaical Law of Ceremonies And secondly because Christ did presse this Law so renewed in a singular manner upon His followers as a mark of true faith in Him Joh. 13. 35. And thirdly because Christ did fulfill this Law in His own person and thereby left an example of it unto us 1 Joh. 3. 16. Doct. 1. As there are none free of sinful infirmities which are burdensom sometimes to themselves and frequently unto others So we ought not to break the bond of common society which we are otherwayes tyed unto because of those but are to persist in it patiently bearing those infirmities which we cannot otherwayes help for saith he Bear ye one anothers burdens 2. This duty of bearing with the infirmities of others doth well consist with the use of such lawfull means as God hath prescribed whether to the Magistrate for restraining sin by punishing those who do evil Rom. 13. -4. or to Ministers and private Christians in order to the sinner's reclaiming by admonition reproof and such like for this duty of bearing one anothers burdens must agree with and cannot be contrary unto that other duty prescribed v. 1. which is to restore the sinner unto that state wherein he was so far must we be from giving him countenance or partaking with him in his sins 3. A compassionate frame of spirit made evident by our meek and patient deportment towards those who are overtaken in a fault without neglecting any duty we owe unto them doth afford the guilty sinner no small ease under his weighty exercise and tendeth much both to his preservation from fainting under heartlesse discouragement if his conscience be touched with the sense of his guilt and to carry on the work of his conviction and amendment if he be yet going on securely in his sin for the Apostle having exhorted to such a meek and patient deportment towards those who are overtaken in a fault he calleth it here a bearing of their burden or an affording of help to them under it Bear ye one anothers burdens 4. There is no such evidence of love to our neighbour as when it kytheth in our serious endeavours for bringing about his spiritual good and in taking the most effectual condescending and affectionate way in order to his reclaiming from sin together with our supporting of him and sympathizing with him under his spirituall weights for the Apostle calleth this a fulfilling of the Law of Christ or of mutual love as if that Law did call for this only And so fulfill the Law of Christ saith he 5. In what sense and measure the childe of God doth attain to evidence his love to his fallen brother by his serious endeavours to restore him unto the enjoyment of God's favour and to an holy and blamelesse conversation and by his bearing with him under his infirmities in order to his recovery in that same sense and measure he attaineth to fulfill the Law whence it followeth because he is not able to do the former perfectly and so as to come short in nothing for matter or manner Iam. 3. 2. but only sincerely and without dissimulation Rom. 12. 9. therefore neither can he keep the Law perfectly but only in sincerity and in his honest aim and endeavour Psal. 119. 6. for saith he Bear ye one anothers burdens and so fulfill the Law of Christ. Vers. 3. For if a man think himself to be something when he is nothing he deceiveth himself THe Apostle in further prosecution of the former exhortation doth fall upon the sin of self-conceit and arrogancy which causeth men contemn others and carry themselves with a kind of supercilious disdain towards such as are overtaken in a fault contrary to what he had exhorted them unto ver 1 2. And first he tacitly dehorteth them from this vice by shewing the man who is puffed up with a conceit of his own enduements above others and to the despising of others being compared with himself doth deceive himself and maketh his own mind to erre in passing judgment of himself as the word doth signifie and giveth a reason of this assertion because every man even the best is nothing as having no good
Circumcision upon them as a thing whithout the which they could not be saved whereby they laid upon them a kind of necessity and constrained them to be circumcised and sheweth three principles from which they did herein act two whereof are in this verse first from hypocrisie or a desire to make a fair outward shew of Religion by observing those fleshly and carnal rites such as Circumcifion difference of meats legal purifications and the like injoyned by the ceremonial Law Secondly from pusillanimity or a politick design to eschew persecution from their Country-men the Jews and from the Civil Power at the instigation of the Jews Act. 18. 12 13. for preaching the sincere doctrine of the Gospel concerning Christ crucified which is here called the Crosse of Christ See chap. 5. ver 11. the fury of which persecuters was much abated towards such Christians as did observe the ceremonial Law of Moses the preaching down whereof of any other thing did inrage them most chap. 5. 11. Doct. 1. Though an external profession of Religion Rom. 10. -10. and the practice of such external rites 1 Cor. 11. 24. and other ordinances of divine worship as God hath commanded Col. 3. 16. are to be made conscience of yet when the practice of those external things is opposed to the inward substantial duties of Religion the former being rested upon without the latter Mat. 15. 8. or when the practiser affecteth a vain shew and to be reputed religious because of those things much more than to be religious really and indeed Mat. 6. 16. this is the sin of hypocrisie loathsom both to God and man and that especially when people affect a shew from the practice of those rites which are not commanded of God for this is condemned here in the false Apostles that they desired to seem exceedingly religious and to make a fair outward shew of Religion by observing such carnal rites as God had now abolished under the Gospel As many as make a fair shew in the flesh saith he It is ordinarily observed that the zeal of those who are carried away with the spirit of error themselves and whose great work is to seduce others doth most run out upon the externals of Religion thereby affecting a fair shew and to be reputed as men singular for piety and devotion that so they may deceive the simple who take all for gold that glistreth Rom. 16. -18. So those Apostles desired to make a fair shew in the flesh 3. An erring conscience is of great force and mightily prevalent with erring persons to make them follow the dictates thereof It being usual for such to pretend conscience as a reason why they cannot subject themselves to Truth God in His holy Justice doth give them over to a spirit of delusion 2 Thess. 2. 11. and maketh conscience to be their snare when it imbraceth darknesse for light Isa. 5. 20. and uncessantly vexeth them untill they execute its most unreasonable irreligious unnatural and sometimes most blasphemous commands Joh. 16. 2. Jer. 32. 35. for the false Apostles did constrain them to be circumcised mainly because by teaching the absolute necessity of Circumcision to Salvation Act. 15. 2. they possessed their consciences with that erroneous opinion and their consciences so misled did constrain them to follow its dictates 4. As persecution doth ordinarily follow upon the sincere preaching of the Gospel So when persecution for the Gospel waxeth hot there are usually many found who to decline a suffering lot do tamper with the persecuters of Truth though not by total apostasie from Truth yet by coming a great length in making shipwrack of faith and a good conscience only to gratifie those who persecute the truth and to break the edge of their rage and fury against themselves who notwithstanding will labour to keep up their credit in the Church of God as if they were acted from no such politick design but from a principle of light and conscience for so those false Apostles constrained others to be circumcised pretending conscience for their so doing when their design was only lest they should suffer persecution for the crosse of Christ. 5. Though Hereticks and every one who are carried away with a spirit of error pretend to conscience as that which they desire to follow and dare not contradict in what they hold yet very frequently such especially they who are seducers of others do but make a pretext and shelter of conscience to cover their pride politick designs love to ease in a troublesome time pusillanimity of spirit fear of persecution and a desire of vain glory by which they are acted more than from any principle of conscience for those false Apostles pretended to light and conscience as the rule of what they did Act. 15. 2. and yet they did it only saith Paul lest they should suffer persecution for the crosse of Christ and ver 13. That they may glory in your flesh 6. However they who persecute others for Truth do also pretend to conscience Isa. 66. 5. yet they are often found to be men destitute of conscience and more politick than conscientious even in those things wherein they pretend most to conscience in so far as they do dispense with some professors of Truth if so they come but a little towards them and comply with them in some things only though not in all things as intending hereby to work them up to a greater length in progresse of time for so the persecuting Jews did not molest those Christians who were circumcised though they did otherwise professe faith in the Messiah already come whom the Jews had crucified as is clear from this They constrain you to be circumcised only lest they should suffer persecution for the crosse of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means is no wayes sinful but commanded Mat. 10. 23. and commendable Prov. 22. 3. So to dispense with the least jot of Truth and to imbrace the smallest of Errors contrary to Truth that hereby the greatest of sufferings might be eschewed is blame-worthy and extreamly sinfull seing the least of sins hath more of evil in it than the greatest of sufferings Those are our affliction but not our sin for the Apostle condemneth his adversaries not that simply they had laboured to eschew persecution but that they constrained others to be circumcised only lest they should suffer persecution for the cross of Christ. Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh THe Apostle first maketh good his former charge against his adversaries to wit That they urged Circumcision not from zeal to the Law of God and from conscience but from a politick base design because they made no conscience to keep the Law themselves that is neither the moral Law which they transgressed daily by their wicked and licentious lives Philip. 3. 18 19. nor
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
by Ecclesiastick-censures be not unlawful nor a tyranny over the consciences of men constraining by Civil-censures must be lawful also now that men may be compelled by the former as said is is here supposed while he saith Neither Titus was compelled to be circumcised Vers. 4. And that because of false brethren unawares brought in who came in privily to spy out our liberty which we have in Christ Jesus that they might bring us into bondage 5. To whom we gave place by subjection no not for an hour that the truth of the Gospel might continue with you HE giveth the reason why Titus was not compelled to be circumcised to wit because some called here false brethren as having been urgers of the necessity of Circumcision and of the other Levitical Ordinances and were brought in to be members of the Church at Jerusalem by fraud and through reason of their large pretences to piety whereby they covered their heretical spirits for the time for so much doth the word rendred unawares brought in hold forth these men I say had secretly conveyed themselves to that meeting which Paul had with the other Apostles and this of purpose to try if Paul would stand to the defence of that liberty from the Ceremonial Law before the Apostles which he had preached among the Gentiles as a part of Christ's purchase which if he had not done but ceded to them in that one particular of circumcising Titus then they would have triumphed over Paul among the Gentiles as if he had recanted before the Apostles and so would have endeavoured to bring back the Apostles Gentiles and the whole Church to the bondage of the Ceremonial Law ver 4. Therefore was it that neither Paul nor the other Apostles would yeeld to the importunate desire of these false brethren no not for an hour that is in using of Circumcision but that once and that because this had been to subject the Apostles and their Doctrine in the Truth controverted to their adversaries which the Apostles did resolutely withstand that so the Doctrine of the Gospel might remain sincere and uncorrupt among the Churches of Christ and particularly among the Galatians ver 5. From Vers. 4. Learn 1. Though the Ceremonial Law of Moses was abolished by Christ's coming in the flesh See upon vek 3. doct 2. Yet the use and practice thereof was not in it self sinfull but indifferent for a time chiefly to the Jews and in some points at least the Lord from respect to that which was once His own Ordinance and from condescendence to the weaknesse of the Jews who being educated in the practice of these Levitical Ordinances could not be so soon convinced of their being laid aside did proceed slowly to the total abrogation of them removing first the tye of necessity through vertue of a divine precept whereby they were obliged to observe them and leaving for a time the practice lawfull and indifferent until the Doctrine of the Gospel and freedom from that yoke by Jesus Christ might be sufficiently cleared the term whereof is affixed for the most part to be the destruction of Jerusalem both of City and Temple by the Romans whereby the most obstinate in it considering that Christ had now suffered might have been convinced that an end was put to the Jewish Policy both Civil and Ecclesiastick by God after which time the use of the Ceremonial Law was not only dead and unprofitable but also deadly and damnable thus the Apostles did not compel Titus to be circumcised not as if the use of Circumcision had been at that time simply and in it self unlawfull and sinfull for Paul himself did circumcise Timothy upon grave and weighty considerations much about and probably after that time Act. 16. 3. but because that false brethren then present would have made bad use of their doing otherwise to the prejudice of the Gospel And that because of false brethren c. 2. Though the practice of the Ceremonial Law was for that time a thing in it self indifferent Yet which also holds of all other things in their own nature indifferent 1 Cor. 8. 9 10 c. it might not alwayes and upon all occasions lawfully and without sin be practised but the practice thereof was to be ruled according to charity and prudence So that in the case of giving scandal by the neglect thereof to the weak and infirm it was to be practised as Paul did Act. 16. 3. but in case of hardening the obstinate and confirming them in their opinion of its necessity to Salvation and thereby giving the adversaries of Truth advantage against the Truth by the practice thereof it was to be foreborn for the Apostles here did not circumcise Titus because of false brethren brought in unawares who would have taken advantage from the practice of the Apostles if they had circumcised him to bring the Church of Christ again into bondage 3. It hath been the Churches lot in all times and all places to have a mixture of wheat and tares regenerate and unregenerate godly and profane in it even the Church which was planted and governed by the Apostles themselves had false brethren for saith Paul Because of false brethren unawares brought in 4. Heretical spirits not only can but usually do so far dissemble their Errors 2 Pet. 〈◊〉 1 and pretend so much to piety thereby to gain respect and credit 2 Tim. 3. 5. that the most quick-sighted of men will readily be deceived by them taking them for the just contrary of that which they really are until they find an opportune time to discover themselves Thus those false brethren were brought in unawares to wit to the Church at Jerusalem they carried the matter so handsomly what by dissembling their Errors what by their pretences to Piety that the Apostles themselves acting as ordinary Ministers in the admission of Church-members Act. 6. 3 c. could see nothing for which to stumble at them or reject them 5. Heretical spirits are most active vigilant and so effronted as to ingyre themselves upon the most private Societies and Fellowships of others if their presence may contribute any thing to advance their pernicious Errors Thus those false brethren do intrude themselves upon that meeting which Paul had with the other Apostles though it was but of few and private ver 2. Who came in privately to spy out our liberty 6. It is too too usual for many to frequent the meetings of God's People and Servants not that they may be edified from them but that they may find occasion to carp at what they hear and make bad use of it to the prejudice of Christ's Servants and to their own further confirmation in a sinful course who carry about their own judgment with them they come to ensnare others and the Word of the Lord proveth a snare unto them Ezek. 14. 4. Thus those false brethren came in privately to spy out their liberty resolving whatever had been done they should have ground from
it to make Paul invidious if Titus had been circumcised they were ready to traduce him to the Gentiles as a man who preached one thing to them and practised the contrary among the Apostles if he had not been circumcised they had ground to incense the Jews against him as a contemner of that divine Ordinance 7. Jesus Christ having by that only Sacrifice of Himself upon the Crosse fulfilled all those Legal Types and Shadows of things to come Heb. 8. 5. and 9. 9. hath purchased liberty unto the Christian Church and made them fully free from the observation of those Levitical Ceremonies chap. 5. 1. hence this freedom is called Our liberty which we have in Christ Jesus 8. The Ceremonial Law of Moses was a great bondage and most burdensome yoke Act. 15. 10. to the ancient Church what through the multitude of performances which were thereby injoyned some whereof were extreamly expensive Lev. 1 2 3 4 5. chapters others painfull and hazardous to the natural life Gen. 34. 25. and others most wearisom to the flesh Deut. 16. 16. and what through the punctual observance of all those Ordinances enjoyned under most terrible Certifications Deut. 27. 26. for the Apostle calleth the return of the Christian Church to the observation of the Ceremonial Law which was endeavoured by those false brethren a bringing of them unto bondage That they might bring us unto bondage From Vers. 5. Learn 1. When things in themselves indifferent are urged as necessary and required as an evidence of our assent unto an untruth or quitting of any part of Truth in that case which is indeed a case of confession the practice of a thing indifferent is sinfull and to be abstained from for so did the false brethren urge the Circumcision of Titus even as an evidence of Paul's receding from the Doctrine of Christian Liberty and therefore he obeyed them not To whom we gave place no not for an hour 2. Though much may be done for comopsing of Church-differences by using all meeknesse and forbearance towards those who oppose themselves 2 Tim. 2. 25. acting joyntly with them in those things wherein there is an harmonious agreement Phil. 3. 16. holding off publick debates in those things whereabout the difference is Rom. 14. 5. providing they be not of the most weighty and substantial Truths Gal. 5. 2 3. Yet we are not for peace's cause to quit the least part of Truth whether by a formal denying of it or doing that which in reason may and ought to be so expounded thus Paul who for lawfull ceding did become all things to all men 1 Cor. 4. 19 c. would not give place by way of subjection so as to yeeld the cause controverted to the adversaries neither would he do any thing though never so little and in its own nature indifferent which might be an evidence of his yeelding To whom we gave place by subjection no not for an hour he would not use Circumcision no not that once he would not cede one hair breadth to them 3. A Minister of Christ when he is called to confesse and avow Truth hath not only his own peace with God and keeping of a good conscience to look unto 2 Tim. 2. 11 12. but also the condition of his Flock who will be much shaken or confirmed in the Truth by his faint or bold and faithfull confession Thus Paul in the present business had an eye to the converted Gentiles of whom were these Galatians lest their Faith had been shaken by his inconstancy We gave not place faith he that the truth of the Gospel might continue with you 4. It is not enough that people have the name of the Gospel among them of some Truths of it being mixed with several Errors but all and especially Ministers should endeavour to have the Gospel in purity and integrity free from any mixture of contrary Errors for a little leaven to which Error is compared Mat. 16. 12. leaveneth the whole lump 1 Cor. 5. 6. Thus it was Paul's endeavour that the truth of the Gospel might continue with them that is the whole Doctrine of the Gospel not corrupted with any Error Vers. 6. But of these who seemed to be somewhat whatsoever they were it maketh no matter to me God accepteth no mans person for they who seemed to be somewhat in conference added nothing to me FOlloweth a seventh Evidence that both Paul's Doctrine and Office were divine containing the event of that meeting which he had with the Apostles in three things the first whereof is in this Verse to wit that of these or from those who were looked upon as chief among the Apostles of whom Paul's adversaries did boast as if they had been his superiours Paul had learned nothing which last words or some such like are to be supplied for making out the sentence and because their personal prerogatives such as that they had seen Christ in the flesh were Apostles when he was a persecutor might have been objected to his prejudice he sheweth these were not to be taken notice of by him neither would be taken notice of by God whose judgment is not swayed by any thing which is extrinsecal and belongeth not to the cause in hand and therefore their being Apostles before him would not make his Office or Doctrine more uncertain or lesse divine than theirs seing he was an Apostle now aswell as they and his Doctrine such as could not be questioned by themselves for after that conference wherein he related to them the Gospel preached by him they corrected nothing and added nothing to what he had said but approved all Doct. 1. It is nothing contrary to but agreeth very well with Christians modesty and humility for a man to speak to his own commendation in some cases especially when he laboureth under reproach and when the honour of God and the Gospel do also suffer with him for Paul avoweth that he learned nothing from the chief Apostles and was not in any thing inferiour to them because if he had yeelded to the contrary his adversaries would presently have retorted that he was no Apostle but at the most an ordinary Preacher and his Doctrine in time bypast had been erroneous But of these or from those who seemed to be somewhat supply for making out the sense I learned nothing which Paul concealeth in modesty it being that part of the phrase which should have expressed his praise most and leaveth it to be supplied by the reader from the scope of the purpose and from the like expression in the close of the verse The like form of speaking is used 1 Chron. 4. 10. Oh that thou wouldest c. or If thou wouldest 2. It is not unusual for heretical spirits to cry-up some of Christ's faithfull Ministers above the rest and so to have the persons of men in admiration and this not from any respect to them but for their own advantage Jude ver -16. as hereby rendring those whom they so cry-up
Gentiles 1 Cor. 16. 1. to supply the poor Jews who were turned Christians Rom. 15. 25. which they performed speedily and diligently See the places cited and 2 Cor. 8 and 9. chapters Doct. 1. It is frequently the lot of those who are rich in Grace to be poor in the things of a present life and who are heirs of a Kingdom Luke 12. 32. to be driven unto such straits as they are forced to live upon some charitable supply from others God seeing it convenient hereby to wean them from worldly contentments that Heaven may be the more longed after and more sweet when it cometh Thus the Christians in Judea for the most part were poor and such as needed supply from the Gentiles Only they would that we should remember the poor 2. Though those who are our own poor within the bounds where we live are chiefly to be relieved by us because of our nearer interest in such 1 Tim. 5. 8. Yet in cases of extremity even those poor who live remote from us because they are also of our own flesh Isa. 58. 7. and members of the same mystical body if Believers Gal. 6. 10. are also to be supplied by us for Paul was to stir up the Gentiles to contribute for the poor at Judea Only they would that we should remember the poor 3. The care of the poor and supply of the outward necessities of the Saints is an imployment not unworthy of the very chief Apostles and which Ministers and other Officers of the Church ought to make conscience of for the care of the poor was the last farewell of those Apostles Only they would that we should remember the poor which Paul also was forward to do 4. The Ministers of Jesus Christ ought to presse upon the People not only duties which are easie and cost them nought but also those that are burdensome and expensive especially that they would willingly give of those things which they enjoy for the supply of others which want and are to be as forward in pressing the one sort of duties as the other as being equally profitable to the Church and most evidencing of an inward work of Grace in the heart 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews The same which I was also forward to do or did speedily and diligently as the word signifieth Vers. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed FRom this Verse to the 15. there is a further evidence of that Truth which he had formerly asserted concerning the authority of his Office and his divine Doctrine even in that point which was controverted betwixt him and his adversaries which he maketh appear from this That as an Apostle and by vertue of his Apostolick Office he did with Authority rebuke Peter one of the chief Apostles when in his practice at Antioch he declined from the Doctrine taught by him concerning the abrogation of the Ceremonial Law and that for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having Truth for him This action of Paul's towards Peter is first summarly propounded in this Verse wherein Paul sheweth that boldly and freely he did oppose himself to Peter and that because his carriage as he doth clear more fully afterward was most blame-worthy Doct. 1. No band of friendship or confederacy which parties have entred no fear of occasioning the breaking-off of friendship whatever may be the consequences thereof ought to make those who are so conjoyned connive at others in a sinfull course or withhold a testimony against that which is sinfull in their friend when the hazard which may ensue from his sin to the Work and People of God doth call for it for though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter ver 1 2. and though they had given not long since mutual evidences of their harmony and agreement ver 9. and though their renting assunder was the thing which adversaries to Truth would have been most glad of as making much for the advantage of their bad cause Yet not long after this agreement was made when Peter falleth in a sin reproof-worthy which had dreadfull consequences to the People and Work of God as will appear afterward following upon it Paul doth freely and boldly give testimony against his sinful course But when Peter was come to Antioch I withstood him to the face 2. As the Ministers of Jesus Christ are bound to reprove sin and vice so they are to reprove it first with much boldnesse and resolution not faintly as if they were more feared for the offence of man than grieved for the dishonour of God so Paul in reproving Peter withstood him In the Original it is a military word and signifieth to stand against whether it be by force of arms or arguments it is a word of defiance and combating as it were hand to hand face to face and foot to foot not yeelding a hair breadth to the adversary Rom. 13. 2. Eph. 6. 13. Secondly with ingenuity and candor so as not to conceal the man's fault only from himself and in the mean time to speak of it broad and wide unto others for his prejudice Lev. 19. 16. But they are to declare his sin even-down to himself and rebuke him for it Thus Paul withstood Peter to the face for the word in the Original doth not import that he withstood him only in shew and for the fashion making the beholders think they were serious when they were not as some of the Ancients did alleage such dissimulation had been most base in those two eminent Apostles and Paul had not here spoken truly affirming that Peter was worthy to be blamed and that he walked not uprightly so the word must read as it is here rendred to the face or to his face as 2 Cor. 10. 1. Thirdly with certainty and knowledge of the deed reproved both for the truth of the fact and the vicious quality of it Paul before he reproved was assured of both these Because he was to be blamed saith he Doct. 3. The most eminent Saints on earth are not free of their own sinful and blame-worthy failings that hereby they may be keeped humble and from being lifted up with their gifts graces and other excellencies 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written 1 Cor. 4. 6. for even the Apostles themselves and Penmen of Scripture though they could not erre in writing Scripture being therein guided by the infallible assistance of the Spirit 2 Pet. 1. 21. Yet in other things they had their own sinful failings as is evident in Peter Because he was to be blamed 4. It is the part of every man though never so eminent and esteemed of by others when he meeteth with a just and deserved reproof to stoop to
that not only the weak and infirm but even those who are strong and richly endued both with grace and parts will sometimes be corrupted by it It is usual for us unawares to esteem of such as of somewhat more than men and being once that far engaged in our esteem of them we do not so narrowly examine their actions as we would of other men Hence all is taken for current that cometh from them thus not only the vulgar Jews but even Barnabas himself an eminent Apostle Act. 13. 1 2. was carried away with Peter's bad example And the other Jews dissembled likewise with him insomuch that Barnabas was carried away with their dissimulatiâ—n and ver 14. his example had a kind of compulsion in it towards the Gentiles to make them do as he did Why compellest thou the Gentiles to live as do the Jews 7. A speat and inundation of evil examples though even held forth by private Christians especially if they be otherwise pious is so impetuous and of such force to carry others along in their practice with it that even the very best of men can very hardly stand out against it for Barnabas his dissimulation is ascribed not only to Peter's bad example but also if not mainly to that influence which the evil example of these other Jews had upon him And the other Jews dissembled likewise insomuch that Barnabas was carried away with their dissimulation 8. It is of great concernment unto all Superiours and chiefly those who are eminent for piety and parts to take diligent heed left they give bad example unto others and this not only because of what is partly expressed in the two former Doctrines but also because the sins of others which are occasioned by the evil example of any will be justly charged upon him whose bad example they do follow for the dissimulation of the Jews and Barnabas is mentioned as an aggravation of Peter's sin which had such dreadfull consequences And the other Jews dissembled likewise Vers. 14. But when I saw that they walked not uprightly according to the truth of the Gospel I said unto Peter before them all If thou being a Jew livest after the manner of the Gentiles and not as do the Jews why compellest thou the Gentiles to live as do the Jews SEcondly The Apostle enlargeth what he said ver 11. of his withstanding Peter shewing that when he had perceived they walked not uprightly or with 〈◊〉 streight foot according to the sincere Doctrine of the Gospel without more ado he did openly fall upon Peter whose example had given the occasion of that 〈◊〉 unto all the rest and the fault which he chargeth hiâ— with and that which did aggrege his sin most was th 〈…〉 by his example he did constrain the Gentiles as they would not have been cast out of Peter's fellowship and of the Church to observe the Ceremonial Law of Moses as the Jews did the iniquity whereof he shewe 〈…〉 in this that Peter himself who was a Jew and so mo 〈…〉 bound to observe the Ceremonial Law which was giv 〈…〉 not to the Gentiles but to the Jews had cast off th 〈…〉 yoke and lived after the manner of the Gentiles as 〈◊〉 clear from ver 12. and therefore there was no reason 〈◊〉 it that he should inforce that yoke upon others Doct. 1. The multitude of those who swerve from Truth should not make Truth the lesse lovely unto or blunt the edge of others in the defence of it against Error Though Truth should be deserted by all except one only it is worthy to be owned stood to and defended by that one and this against all who do oppose it for though Peter the other Jews Barnabas and all did dissemble and halt from the Truth Yet Paul alone doth stand for it And when I saw that they walked not uprightly according to the Truth I said unto Peter c. 2. It is the duty of all professors to walk so both in the matter of opinion and practice as is suitable unto and well-agreeing with the sincere Truth of God held out in the Gospel even so as that in opinion they hold nothing which is though but indirectly contrary to that Truth or in practice act nothing which may reflect upon that Truth and when they halt or walk not with a streight foot in either of those they are blame-worthy for the fault of Peter and the rest for which they are here reproved was That they walked not uprightly or with a streight foot according to the truth of the Gospel Their practice and their opinion concerning the lawfulnesse of gratifying the Jews in the present businesse did indirectly at least contradict and reflect upon that great Gospel-truth about the abrogation of the Ceremonial Law 3. When many are guilty of one and the same sin the Minister of Jesus Christ ought to reprove wisely and without respect of persons making the weight of the reproof light upon them as they have been more or lesse accessory to the sin for because Peter's example had been the occasion of sin to all the rest Paul directeth the reproof to him by name and this before the rest that they might see themselves indirectly at least reproved also for following this bad example I said unto Peter before them all 4. Though private sins which have not broken forth to a publick scandal of many are to be rebuked in private Mat. 18. 15. Yet publick sins are to receive publick rebukes that hereby the publick scandal may be removed and others may be scared from taking encouragement from those sins to do the like 1 Tim. 5. 20. Thus because Peter did sin publickly before all Paul by way of reproof said unto Peter before them all 5. Though the binding power of the Ceremonial Law was abrogated at Christ's death and the practice thereof in some things at least left as a thing lawful and in it self indifferent unto all for a time after that See ver 4. doct 1. Yet the observation thereof even for that time was dispensed with more for the Jews sake and was more tolerable in them who were born and educated under the binding power of that yoke than in the Gentiles to whom that Law was never given and so were to observe it or any part of it only in case of scandalizing the weak Jews by their neglecting of it Rom. 14. 20 21. This difference betwixt Jew and Gentile as to the practice of the Ceremonial Law is gathered from the Apostle's way of arguing with Peter from the lesse to the more If thou being a Jew livest not as do the Jews to wit in observing the Ceremonial Law why compellest thou the Gentiles to live as do the Jews Whereby he implyeth that the observation of these Ceremonies was more to be comported with in the Jews than in the Gentiles 6. It is a piece of unreasonable absurdity in a Minister for which he can give no accompt neither to God nor man to
take liberty of practice to himself in those things which he doth condemn in others and the contrary of which he doth either by his Doctrine or example at other times constrain them to as appeareth from the question here propounded If thou livest not as do the Jews why compellest thou the Gentiles to live as do the Jews as if he had said Thou can neither answer to God nor man for it 7. It is no small sin for Superiours to bind where the Lord hath left free by urging upon their Inferiours the observing of a thing in its own nature indifferent as necessary except it be in these cases wherein the Lord by those circumstances which do accompany it doth point it out as necessary such are the cases of scandal Act. 15. 28 29. and contempt 1 Cor. 14. 40. for hereby mainly is Peter's sin aggreged that he did compel the Gentiles to the necessary observation of the Ceremonial Law though the use of it was at that time indifferent Why compellest thou the Gentiles to live as do the Jews 8. In the primitive times of the Christian Church the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants and much more than People now do for if the actions of the Apostles compelled men to do this or that as Peter's action did compel the Gentiles what then did their Doctrine and heavenly Exhortations Why compellest thou the Gentiles c. Vers. 15. We who are Jews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses Yea and some think that it is extended to the end of the Chapter but others conceive that Paul having closed the narration of what passed betwixt him and Peter ver 14. doth here return to speak to the Galatians and though those last do seem to have most of reason for them yet which of these opinions do stand it is all one to the main purpose for it is clear that the Apostle doth here state and fall upon one of the main questions which were betwixt him and his adversaries to wit That we are justified or accepted of and declared righteous in God's sight by Faith in Christ and not by the works of the Law And for the better understanding of the threed method of the Apostles dispute together with the state of the present question and the sense and force of those arguments which he maketh use of to confirm the Truth in controversie We shall premit three things in general First the Apostle's adversaries erred in two things mainly 1. they urged the rigid observation of the Ceremonial Law as necessary by vertue of a divine Precept standing yet in force as may be gathered from the Apostle's reasoning chap. 3. 19 25. and chap. 4. 3 4 5. 2. As Seducers wax worse and worse 2 Tim. 3. 13. so they went higher and urged the observation of these Ceremonies as that whereby joyntly at least with Christ sinners are justified before God as appeareth from chap. 2. 16 21. and 3. 11. Now the Apostle addresseth himself to the refutation of both those Errors and because the latter Error to wit That sinners are justified by their obedience to the Law is most dangerous therefore he doth refute it first and apart to ver 19. chap. 3. And next he refuteth that first Error joyntly with the other proving there was no necessity at all of observing the Ceremonial Law or any part of that Mosaical Pedagogie now under the New Testament and that it ought not now to be observed the date prefixed by God for the observation of it being already expired to ver 13. chap. 5. Secondly while the Apostle all-along this dispute denyeth we are justified or that righteousnesse and the inheritance do come by the Law he understandeth by the Law not the whole Doctrine delivered by Moses upon Mount Sinai for the Law being so taken was a Covenant of Grace as appeareth from the Preface and Promises of the Decalogue and from the Ceremonial Law which shadowed forth Christ and remission of sins through Him Heb. 10. 4 8 9. so that Believers under the Old Testament may be said to have been justified and to have had righteousnesse by the Law in this sense for it implyeth no further than that they were justified according to the tenour of the Covenant of Grace as it was wrapped-up in that ancient legal dispensation The Apostle therefore takes the Law more strictly and in the sense of his adversaries for the mere precepts and threatnings of the Law as it requires perfect obedience and curseth those who have it not abstracting from Christ and Grace which were held forth though but obscurely in it for in that sense his adversaries maintained justification by the Law and therefore the Apostle while he refuteth justification by the Law must be understood to speak of the Law in the same sense also which sometimes he clearly expresseth while he explaineth his meaning by denying we are justified by the works of the Law vers 16. and chap. 3. 5 10. Thirdly that the Apostle may strike at the root of this their most dangerous Error of Justification by Works he excludeth all Works in general not only those of the Ceremonial Law but the Works also of the Moral Law Yea and all Works of ours whatsoever from having influence upon Justification for as shall be observed in the Dispute it self the Arguments used by the Apostle to prove that we are not justified by Works are applicable to the Moral Law equally if not more than to the Ceremonial Law Yea and do exclude the Works of the Regenerate as well as of the Unregenerate Besides it is sure that none professing the Name of Christ as the Apostle's adversaries did would have urged the naked external performance of those Ceremonies as having influence upon Justification except as it was conjoyned with internal love to God and our neighbour commanded by the Moral Law and signified expressed and some one way or other advanced by those outward performances Neither is it conceivable how they maintaining a necessity of Faith in Christ could imagine that any Works whatsoever whether done in obedience to the Ceremonial Law or to the Moral being such Works only as are done by the power of Nature and strength of Free-will without the Grace of Christ should have justified a sinner and made him righteous before God So that if Paul in this Dispute had excluded from Justification only the external Works of the Ceremonial Law and not the Works of the Moral Law also or only all Works whatsoever flowing
from the strength of Nature or the Works of the Unregenerate and not the Works of the Regenerate also which are performed by the Grace of Christ he should have quite mistaken the question and not at all refuted his adversaries It doth therefore of necessity follow that the Apostle reasoneth against Justification by Works done in obedience to the Law in general and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever which he proveth by two Arguments in this Chapter First because he himself and other Jews who though they enjoyed by birth and education as being born Members of the visible Church many priviledges beyond the Gentiles who were profane sinners and born aliens from God and therefore might have expected to be justified by their good works if so any could be justified that way Yet they knowing perfectly that all their Works done in obedience to the Law could never justifie or make them righteous before God and that only Faith in Christ would make them so righteous even they who had as much reason to boast of their Works as any other had renounced all confidence in their Works and betaken themselves only to Faith in Jesus Christ for Justification and hereby he leaveth unto them to gather what madnesse it were for those Galatians or any other of the Gentiles to rely upon the Works of the Law so as to be justified by them which he further confirmeth as it seemeth from Psal. 143. -2. affirming that no flesh whether Jew or Gentile shall be justified to wit by the Works of the Law which is here supplyed by the Apostle without adding to the sense The like addition of words for explication without wronging the sense is frequently used in the New Testament where Scriptures are cited out of the Old as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every man by nature is a childe of wrath and enemy to God Eph. 2. 3. as Nature speaketh that which is born with us and conveyed unto us from our parents by carnal generation Psal. 51. 5. Yet all those who are born within the visible Church have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us not of natural generation but of free-grace which God is pleased to honour His People with and to deny unto others for the Apostle here calleth himself and others come of Abraham who had been from that time upwards the only visible Church Psal. 147. 19 20. Jews by nature wherby he doth not simply design them to be men of such a Nation for that could make nothing to the Apostle's scope in the present argument besides that the Jew is here opposed to sinners of the Gentiles so it must relate some way to their spiritual state neither doth it import that much as if they had inherent holinesse and were altogether sinlesse by nature for this is contradicted by Scripture Rom. 3. 9. So the meaning must be that from their birth and because of God's love to them in making choice of them to be a Church to Himself above all Nations Deut. 7. 6. they were externally at least in covenant with God Deut. 29. 11. whereby they had a right to all Church-priviledges as of being under God's special care and government Isa. 4. 5 6. of enjoying the ordinary means of Salvation as they were capable of them Gen. 17. 12. And as it was with the Jews then so is it with those that are born within the visible Church now they are Christians by birth to wit in the sense presently mentioned for the visible Church under the New Testament and among the Gentiles hath succeeded to those priviledges which were enjoyed by the Church under the Old Rom. 11. 17. So that even young Infants are expresly called holy 1 Cor. 7. 14. to wit with an external and federal holinesse and on this account they have right to Baptism the seal of the Covenant which no Infidel can claim Act. 2. 38 39. We who are Jews by nature and not sinners of the Gentiles 2. The Doctrine of free Justification by Faith in Jesus Christ and not by Works was early opposed by Satan and heretical spirits and no Doctrine so much opposed as it was and that because no Truth is more necessary to be keeped pure than this is it being such a Truth as if it be keeped pure several other Truths are keeped pure also and if it fall many other Truths do also fall with it Therefore is it that Satan did so much labour and yet laboureth to bear it down for the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians as appeareth from the Apostle his setting of himself so much to defend it That we might be justified by the Faith of Christ and not by the Works of the Law saith he 3. Concerning the nature of Justification we learn several things First That Justification is not the Lord 's making one who was before unjust to be just by working of habitual and inherent righteousnesse in him as the Papists do take it confounding Justification and Sanctification contrary to Scripture 1 Cor. 6. 11. But it is a judicial action whereby the Lord absolveth the sinner from death and wrath and adjudgeth him to life eternal for the word expressing this grace here is a judicial word taken from Courts of Justice which being attributed to the Judge is opposed to condemn Rom. 8. 33 34. and so signifieth to absolve and give sentence neither doth the Scripture ever make use of this word in any other sense where the justification of a sinner before God is spoken of Knowing that a man is not justified c. and that we might be justified Secondly The ground whereupon and the cause for which sinners are thus justified or absolved from wrath and adjudged to life eternal is not any Works which they do in obedience to the Law of God whether Ceremonial or Moral for Works are excluded while he saith A man is not justified by the works of the Law but by the Faith of Jesus Christ it is not except by the Faith c. as if Works were only excluded when Faith is not joyned with them as the Papists do read it but the word is well turned here by the adversative particle But as it is frequently in Scripture See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded and Faith established as only having hand in this businesss which is more plainly asserted afterwards That we might be justified by the Faith of Christ and not by the Works of the Law by which are meaned both the Works of the Moral and Ceremonial Law as we cleared in the Exposition Thirdly The Works which are excluded from having hand in Justification are not only those which are done before conversion but also
which follow after and flow from the working of God's Spirit in us even those Works are imperfect Isa. 64. 6. and so cannot make us compleatly righteous and we do owe them to God in the mean time Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time They are the work of God's Spirit in us Philip. 2. 13. and so we can merit nothing at God's hand by them for He excludeth the Works of the Law in general now the good Works of the Regenerate are such as are commanded by the Law and done in obedience to the Law besides that those false Apostles did admit a mixture of Faith and Works in Justification so that if the Apostle had not excluded even Works which flow from Faith they might have quickly agreed upon the point Man is not justified by the Works of the Law Fourthly That through vertue whereof we are thus justified and absolved by God is the righteousnesse of Jesus Christ performed by Himself while He was here on Earth both in doing what we should have done Mat. 3. 15. and suffering what we ought to have suffered Gal. 3. 13. which righteousnesse is not inherent in us but imputed to us Rom. 5. 17 18 19. as the sum of Money paid by the Cautioner standeth good in Law for the principal Debtor So we are said to be justified by the Faith of Christ or Faith in Jesus Christ as laying hold upon His righteousnesse which is imputed to us as said is and by which only we are made righteous Fifthly Though Faith be not alone in the person justified but is ever accompanied with all other saving graces for it worketh by Love chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification for all other Works even those that flow from Grace are excluded and only Faith admitted to have hand in this businesse A man is not justified by the Works of the Law but by the Faith of Jesus Christ and that we might be justified by the Faith of Christ and not by the Works of the Law Sixthly Faith hath influence upon our justification not as it is a Work or because of any worth which is in it self more than in other graces or as if the act of believing whether it alone or joyntly with other graces were imputed unto us for righteousnesse but only as it layeth hold on Jesus Christ and giveth us a right to His Righteousnesse through the merit whereof alone we are justified for it is by the Faith of Jesus Christ or Faith receiving Joh. 1. 12. and resting on Jesus Christ Isa. 26. 3 4. that we are justified besides that all Works of the Law or commanded by the Law are here excluded and by consequence Faith it self as it is a work is excluded also Seventhly This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ and not because of our own worth is common to all who ever were are or shall be justified whether good or bad the most eminent and best of men must quit the conceipt of their own righteousnesse and rely upon Him who justifieth the ungodly by Faith for even those who were Jews by nature Paul and the other Apostles betook themselves to this way Even we saith he have believed in Jesus Christ and the Scripture cited by Paul speaketh universally of all For by the Works of the Law shall no flesh be justified Eightly Before man be justified through vertue of this imputed Righteousnesse he must first be convinced of his own utter inability to satisfie divine Justice and so to be justified by any thing which himself can do So natural is it to seek for a righteousnesse of our own and in our selves that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves Rom. 10. 3. for the Apostle sheweth that this conviction went before their Justification Knowing that a man is not justified by the Works of the Law Next he must be convinced also of a worth in Christ's Merit to satisfie divine Justice and that this Merit of Christ's is offered to all who shall lay hold on it by Faith so as that it shall stand good in Law for them in order to their Absolution as if they had given an equivalent satisfaction to God's Justice themselves for none will venture his immortal soul upon that the worth whereof he doth not know Hence the Apostle sheweth that the knowledge of this also did preceed their Justification Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly being thus convinced he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His by making his soul adhere and cleave to the Word of Promise wherein Christ is offered Act. 2. 39 41. whereupon followeth the real Justification and Absolution of the man who so doth for Paul marketh this as a third thing going before their Justification Even we have believed in Jesus Christ that we might be justified Doct. 4. The former practices of ancient Believers eminent for parts priviledges and graces who have quit their own righteousnesse and ventured their soul wholly upon this imputed Righteousnesse of Christ laying hold upon it by Faith ought to be looked on as a strong argument inforcing us to do the like for the Apostle's scope is to prevail with those Galatians by this argument We who are Jews by nature saith he have believed in Jesus Christ that we might bejustified 5. Though the approved practices of eminent godly persons may have their own weight in order to our encouragement to deny our selves and lay hold on Christ Yet it is the Word of the Lord which can only quiet a man's conscience in this matter and make his mind fully aquiesce to it for the Apostle unto their example subjoyneth a Scripture-confirmation of the Truth in hand By the Works of the Law shall no flesh be justified Vers. 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid HE preoccupieth an Objection which might have been framed against the present Doctrine thus If the Doctrine of Justification by Christ doth suppose that even the Jews themselves who are sanctified from the womb are equally sinners with the Gentiles and that being unable to attain to Justification by the Works of the Law they must only rely on Christ by Faith as Paul had but presently affirmed ver 16. Then it would seem to follow that Christ were the minister of sin or that the Doctrine of the Gospel did make men sinners both by taking away that Righteousnesse of the Law which the Jews thought they had and were warranted as they conceived by the Scriptures of the Old Testament so to think as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
the hearing of Faith HE again returneth to the Argument for Justification by Faith set down ver 2. and enlargeth it thus That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces wrought by it but also with other extraordinary gifts of the Spirit such as the working of miracles speaking with strange tongues curing of diseases which were so many confirmations that the Doctrine was of God Doct. 1. Though the saving Graces of God's Spirit are conveyed to the hearts of hearers by the preaching of the Gospel Yet God is the author and worker of them and the Gospel only a mean by which He worketh for having spoken of their receiving the Spirit when he first propounded this Argument ver 2. he doth here in the resuming of it explain how they received it to wit by God's bestowing of it He therefore that ministreth to you the Spirit 2. When the Doctrine of the Gospel as it is now dispensed under the New Testament did first break up the Lord to confirm the Truth thereof did accompany the preaching of it with the working of miracles which properly are works above natures strength and so could be wrought by none but God and this that hereby the truth of the Doctrine might be confirmed which being once sufficiently done there is no further use for miracles now for the Apostle sheweth that miracles were wrought among the Galatians by the hearing of Faith and that this was one Argument of the divinity of that Doctrine while he saith He that worketh miracles among you doth He it by the works of the Law or by the hearing of Faith 3. So strong and provalent is the spirit of Error where it is letten loose and so weak are the best in themselves to resist it that for love to Error they will quit Truth though formerly never so much confirmed and sealed unto them by the saving fruits of God's Spirit in their hearts accompanying it for though these Galatians had the Doctrine of Justification plainly preached ver 1. and sealed to them by the saving Graces of God's Spirit and by many miracles wrought among them yet they make defection from it He therefore that ministreth to you the Spirit and worketh miracles among you c. Vers. 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of Faith the same are the children of Abraham HAving put a close to that Argument which he brought from their own experience proving that we are justified by Faith and not by Works he addeth another from a Scripture-example of Abraham to confirm the same Truth who though he did abound in many vertues and good works yet he was not justified by these but by Faith only which he proveth by the testimony of Moses Gen. 15. 6. where it is affirmed that Abraham believed in the Lord to wit not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed and giving unto them the Land of Canaan Gen. 15. 5 7. but by assenting unto and imbracing of the prime Promise of the Covenant made by God with him that in the Messias who was to come of him he himself and the Nations were to be blessed Gen. 12. 3. of which Promise this of the multiplication of his seed was but a dependent and the means to effectuate it which Faith of Abraham's or the thing believed and laid hold upon by Abraham's Faith to wit the obedience of the Mediator the blessed Seed was imputed unto him for righteousnesse or accepted of God as his obedience for his Justification ver 6. from which he inferreth or rather the matter being so evident he exciteth themselves to infer the conclusion which he intendeth to prove That only they who are of the Faith or seek after Justification by Faith are children of Abraham by following of his steps and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse and Justification thereby which he enjoyed for an equivalent phrase to this here is that which is ver 9. They are blessed with faithfull Abraham ver 7. Doct. 1. Though saving Faith hath for its general object the whole Word of God consisting of Histories Threatnings Commands and Promises both of temporal and eternal blessings for Faith giveth firm assent unto the whole Word because of that divine Authority which revealeth it Act. 24. -14. yet the principal object of justifying Faith is the Word of Promise holding forth Christ and His Righteousnesse as the meritorious cause of the Believers Salvation for this Promise which Abraham did believe and the Faith wherof was imputed to him for righteousnes had Jesus Christ in its bosom it being a Promise of giving unto Abraham a numerous seed Gen. 15. 4 5. and so a Promise of Jesus Christ to come of him in whom all the Nations Act. 3. 25. and Abraham himself ver 9. were to be blessed Even as Abraham believed God 2. That it may go well with a soul and be accepted in God's sight who can endure no unclean thing Hab. 1. 13 it is necessary that it be cloathed with some righteousnesse of one sort or other for Faith was accounted unto Abraham for righteousnesse 3. It being wholly impossible for fallen man to attain unto that personal perfect righteousnesse which the Law requireth Rom. 3. 10 c. the Wisdom of God hath found out another way of making him righteous to wit that whereby Faith is imputed reckoned or accounted unto him for righteousnesse for Abraham's Faith was accounted unto him to wit by God for righteousnesse 4. Faith is not in a proper sense imputed to the Believer for righteousnesse as if the work of Faith it self were imputed to us and accepted of God whether freely or because of the merit of Christ for our total and perfect righteousnesse but it 's imputed in a figurative sense with respect had to that which Faith apprehendeth and layeth hold upon to wit the obedience and sufferings of Jesus Christ these being laid hold on by Faith become our righteousnesse Rom. 5. 19. and 10. 4. for the Apostle all alongst this Chapter opposeth Faith and Works now his Arguments would be of no force if Faith did justifie as a work and for any worth in it self It was accounted to him for righteousness 5. In the matter of Justification Faith is opposed not only to those Works which go before Conversion but to those also which follow after it and are the real fruits of God's Spirit in the Believer all Works whether of the one sort or other are excluded for even to Abraham many years after his Conversion when he had abounded in good Works and many gracious Vertues Gen. 12 13 14 chapters his Faith was accounted for righteousnesse 6. As there is a second and reiterated Justification of one and the same person in this sense that upon our renewed
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
being by Christ's death joyned in one did enjoy the Promise of the Spirit or the spiritual Promise as being now denuded of these earthly and external Ceremonies wherewith it was vailed formerly and set forth in its native and spiritual beauty and lustre both which fruits of Christ's death he sheweth are conveyed unto and enjoyed by both Jews and Gentiles only by Faith So that the Apostle in these two Verses doth not only prove the main Conclusion That Faith laying hold on Christ is that which delivereth from the Law 's curse and which conveyeth Abraham's blessing together with the Covenant-promise unto us and so doth justifie us but also indirectly and as it were at the by hinteth at two other Truths tending also to clear the main controversie between him and his adversaries which therefore he is to assert more directly afterwards to wit first That now after Christ's death the Gentiles being called by the Gospel were to be joyned in one body with the Jews and both of them to make up one seed to Abraham and equally to partake of Abraham's blessing whereof free Justification through Faith spoken of ver 9. was a main part And secondly that the Covenant-promise that God would be a God to Abraham and to his seed Gen. 17. 7. was now after Christ's death to be held forth more clearly and spiritually the types and shadows of earthly Ceremonies and of that legal Dispensation under which it was formerly hid being laid aside From Vers. 13. Learn 1. The threatnings of the Law denouncing a curse against those who yeeld not personal obedience to it did not exclude or forbid a Surety to come in the sinners room and to undergo the curse due unto Him for though it be clear from ver 10. that the Law doth curse all yet this impeded not but Christ might come to redeem us from the curse of the Law being made a curse for us 2. Every man by nature the Elect not excepted Eph. 2. -3. are under the sentence of the Law 's curse whereby in God's justice they are under the power of darknesse Col. 1. 13. slavery and bondage to sin and Satan Eph. 2. -2. so to remain until they be cast in utter darknesse Jude 13. except delivery and redemption do interveen for while it is said Christ hath redeemed us from the curse of the Law it is supposed that by nature we are under it 3. There is no delivery of enslaved man from this wofull bondage but by giving satisfaction and by paying of a price for the wrong done to Divine Justice either by himself or by some surety in his stead God's fidelity Gen. 2. 17. His righteous nature Psal. 11. 6 7. and the inward desert of sin Rom. 1. 32. do call for it for Christ hath redeemed us from the curse of the Law the word signifieth to deliver by giving a price 4. It is not in the power of fallen man to acquire a ransom for himself by any thing he can either do or suffer whereby Justice may be satisfied and he delivered from this state of slavery and bondage The redemption of the soul is precious and ceaseth for ever to wit among men Psal. 49. 8. for if man could redeem himself Christ had not been put to it to redeem us from the curse of the Law 5. Jesus Christ the second Person of the blessed Trinity hath undertaken this great work of redeeming captive-man from his slavery and bondage and accordingly hath accomplished it The work was indeed undertaken at the appointment of all the Persons Luke 1. 68. to whom also the price was paid Eph. 5. 2. only the execution of this work was by that wise design of sending the second Person in the flesh to become man that so he might not only have right as our near kinsman Ruth 3. 12 13. but also be fitted to redeem as having a price to lay down for our ransom Heb. 10. 5. Christ hath redeemed us 1. Our Redeemer Jesus Christ is true God who being man's Creator and having entred a Covenant of friendship with man at the beginning by vertue whereof He had interest in man not only as His creature but as one in state of friendship with Himself from which blessed state man did fall Eccles. 7. 29. and so brought himself and all his posterity 1 Cor. 15. 21 to this state of bondage wherein he now is for so much is imported while Christ is said to redeem Redemption being properly of those things which once were our own but for the time are lost Christ hath redeemed us saith he 7. This work of man's Redemption undertaken and accomplished by Christ was a Redemption properly so called our freedom and delivery being obtained not by power or strong hand meerly nor yet coming from the sole condescension and pity of the injured party without seeking reparation for former injuries but by the payment of a sufficient price and by giving a just satisfaction to a provoked God as appeareth not only from the word rendred redeem which as said is signifieth to buy with a price but also from this that the price is condescended upon to wit Christ's undergoing the curse of the Law due to us and this He did for us that is not only for our good but also in our room and stead for by His undergoing this curse we are freed from it so that although to buy or redeem be sometimes taken improperly and doth signifie to obtain a thing without any price Isa. 52. 3. yet what is presently said and other circumstances do evince that in this work of Redemption performed by Christ the word must be taken properly for a delivery obtained by a payment of a just price Christ hath redeemed us from the curse of the Law being made a curse for us 8. The price paid by Christ in order to our redemption was no lesse than His undergoing that curse of the Law which was due to us whence it followeth that Christ's sufferings by way of satisfaction were not only in His body but also in His soul He did not only wrestle with the fear of death Heb. 5. -7. but was also deprived of that joy and comfort or the sense and feeling of God's favour and help which He formerly enjoyed and had His own sad conflicts and agonies arising in His Soul hereupon Mat. 27. 46. which though in us they would necessarily produce sin yet in Christ they did not Heb. 4. -15. because of His most pure nature Heb. 7. 26. for He was made the curse of the Law for us Now the curse of the Law did reach to the terrors of the soul as well as to the pains of the body 9. Though Jesus Christ as considered in His own Person was altogether holy and innocent Isa. 53. -9. and alwayes even when He was made a curse most beloved of the Father Mat. 3. 17. yet being considered as our Surety Heb. 7. 22. and sustaining our person He was the object of sin-pursuing justice
the Promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul that it should make the Promise of none effect 18. For if the inheritance be of the Law it is no more of Promise but God gave it to Abraham by Promise THe Apostle having confirmed the truth of his Doctrine by several Arguments doth in the second part of the Chapter answer some Objections and joyntly herewith refuteth the other Error maintained by his adversaries about the necessity of observing the Ceremonial Law shewing that however the Law or the legal way of dispensing the Covenant of Grace prescribed unto Moses upon mount Sinai was for good use so long as by God's appointment it was to stand in force yet Christ being now come in the flesh the date prefixed for its continuance was now expired and so the Christian Church of Jews and Gentiles wholly freed from the observation of it The first Objection as may be gathered by his Answer was to this purpose That granting what the Apostle had said concerning Justification by Faith in the Promise and not by Works did hold true before the Law was given by Moses yet afterwards that way of Justification seemeth to have been altered and Justification by Works established according to the tenour of the Law given by God on mount Sinai seing that latter Acts and constitutions do not only stand in force but also abrogate the former in so far at least as they are inconsistent with the latter The Apostle answereth by a comparison which he sheweth is taken from humane affairs and first setteth down the similitude to this purpose That a Covenant or Paction made among men for preserving mutual peace and friendship being once confirmed by Oath and other usual solemnities cannot without imputation of levity or injustice be disannulled and quite broken neither can any condition destructive to the former be added to it ver 15. And secondly That he may apply this similitude with greater evidence and force he first sheweth the nature of that Covenant made by God with Abraham did consist in Promises wherein the blessing promised is given freely and not for the merit and worth of our obedience and works as the word rendred Promise doth signifie and next he sheweth that all Abraham's seed not only those who lived before the giving of the Law but those also who lived after and not only the Jews but also the Gentiles were comprehended in the Covenant and to partake of the promised Blessing according to the tenour of it which he proveth from the formal words of the Covenant-tender which express all those who were to partake of the covenanted Blessing by the name of Abraham and of his Seed in the singular number to shew that it is under one and the same consideration that they all are his seed and do partake of his promised Blessing otherwise if it had been Gods purpose to convey the heavenly Inheritance unto some upon their Faith in the Promise and unto others for the merit of their Works Then the Promise should have been made unto his Seeds in the plural number as pointing at the different grounds of this their spiritual relation unto Abraham and not unto his Seed in the singular which seed of Abraham is here called Christ to wit Christ mystical which comprehendeth Christ the Head and all Believers whether before the Law or after whether Jew or Gentile as the Members of that Body whereof Christ is the Head all of which are designed by the name of Christ as 1 Cor. 12. -12. Col. 1. 24. and so here to shew that not Moses not the Law not Works but Christ the Promise and faith in Christ and the Promise is the bond and ty of this Union pleaded-for in Abrahams seed ver 16. Thirdly He applyeth the similitude taken from the unchangeablnesse of humane Covenants and inferreth that much lesse can that Covenant which was made with Abraham and his seed be abrogated or any condition destructive be added to it by the Law which was given four hundred and thirty years after which consequence is inforced by four Considerations 1. It was a Covenant made with Abraham not by a man like himself but by God 2. It was not only made but long before ratified and confirmed both by the Oath of God Heb. 6. 14. and other more than ordinary solemnities Gen. 15. 9 10 c. And 3. a Covenant not only made and confirmed but a Covenant confirmed in Christ or as the Original will bear looking toward Christ as Him alone upon whom the fulfilling of that Covenant did depend Gen. 22. 18. So that if this Covenant had been abrogated whether by the Law or any other thing there had been no necessity of sending Christ. And 4. because this Covenant upon Gods part was a free absolute Promise the performance whereof did not depend upon the works of the other party and so their unworthinesse could be no pretence for the abrogation of it this inference from the comparison is ver 17. And fourthly Because some in following forth the present Objection might have urged that though the giving of the Law did not fully abrogate the way of Justification by Faith in the Promise Yet this much behoved to be granted that the Law and Works were to be conjoyned at least with the Promise and Faith in the point of Justification Therefore the Apostle answereth ver 18. that even this much cannot be granted and that because Works and Faith Law and Promise are inconsistent as to the point of conveying a right to the covenanted Inheritance so that if the works of the Law have any influence upon our Justification and right to Heaven the free-gifted Promise made of God to Abraham and Faith in that Promise can have none and thus the confirmed Covenant should yet be abrogated the absurdity whereof he hath already shewen to wit ver 17. From Vers. 15. Learn 1. Though the Servants of Jesus Christ will be necessitated sometimes to use some more than ordinary sharpness of speech in their reproofs toward the People of God committed to their charge yet they are carefully to guard lest their affections be imbittered against them and would alwayes keep love and affection toward them yea and testifie their love to them even when they do most sharply reprove them for the Apostle though he upbraided these Galatians with folly ver 1. Yet here he testifieth that neverthelesse he loved them while he calleth them Brethren Brethren I speak after the manner of men 2. It is not only lawful but also exceedingly conducing for the edification of hearers that Ministers make use of similitudes and examples taken from things natural 1 Cor. 15. 38 c. artificial Iam. 3. 7. or from common custom among men for clearing or
requireth for as these are the terms in general upon which God did ever enter any Covenant with man so the Apostle supposeth that Gods dealing with man is by way of a Covenant while he saith And this I say that the Covenant that was confirmed before of God 2. So merciful is God that after the Covenant of Works made with man before the fall was broken by Adam Gen. 3. 6. and made uselesse unto all his posterity as to the obtaining of Heaven and happinesse by it ver 10. he was graciously pleased to enter a Covenant of Grace with fallen man to deliver him from the estate of sin and misery and to bring him into an estate of salvation by a Redeemer Rom. 3. 21 22. This is that Covenant here spoken of The Covenant that was before confirmed of God in Christ. 3. Though the Covenant or Paction entred by God with the Church before Christ came in the flesh did differ in the way of administration and in some considerable circumstances from that Covenant which God hath entered with His people in the dayes of the Gospel upon which account they are distinguished by the names of Old and New Heb. 8. 13. First and Second Covenant Heb. 8. 7. yet both these Covenants are one and the same in substance and do fully agree in all the essential parts for the Apostle's intent is to prove that we are justified under the New Testament by that Covenant which was confirmed before of God in Christ unto Abraham four hundred and thirty years before the Law 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Covenant of Grace Joh. 4. 48. and especially to question the making out of that offer to himself in particular Psa. 88. 4 5 c. and so willing is God to have all doubts of that kind fully satisfied Heb. 6. 17 that though His gracious word of promise be of it self worthy of all acceptation and trust 1 Tim. 1. 15. yet He hath been graciously pleased to adde all those confirmations unto His Covenant-grant which are used among men who being most suspected would most gladly be trusted He hath committed it to writing Joh. 20. 31. confirmed it by witnesses Heb. 2. 3. with miracles Heb. 2. 4. by oath Heb. 6. 13 17. and by seals Mat. 26. 28. 28. 19. compared with Rom. 4. 11. for saith he The Covenant that was before confirmed of God 5. The Covenant of Grace had a special relation to Jesus Christ as well under the Old Administration as under the New He being that Seed of the Woman who was to bruise the head of the Serpent Gen. 3. -15. and in whom all the Nations of the earth were to be blessed Gen. 22. 18. and the substance of all those ceremonial shadows the practice whereof was then enjoyned Col. 2. 17. and being the thing signified in all their Sacraments 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law being to drive men to Christ for righteousnesse Rom. 10. 4. for saith he The Covenant was confirmed before of God in Christ or tending towards Christ as the Original will bear 6. The knowledge of Scripture-chronologie whereby we know not only those things which are mentioned in Scripture-story but also the time when every thing did fall out so far as may be gathered by the Scripture it self chiefly is necessary and profitable for the better understanding of God's mind in diverse parts of His Word for here the Apostle observeth the time when the Law was given and layeth the great stresse of his argument upon it whereby he proveth that the Law could not disanul the Covenant of free-grace made with Abraham even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ The beginning of which space of years is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham Gen. 15. 8 c and the close of it was at the giving of the Law upon mount Sinai which was the first year of Israels coming out of Egypt Exod. 19. 1. Doct. 7. God's intent in giving the Law and urging exact obedience to it under hazard of the curse neither was nor is that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise or that they should set about the practice of duties commanded by the Law as that which was to make them righteous before God the Law was given for other ends as the Apostle doth after declare but not for this for he sheweth here that Gods design in giving the Law could not disanul the Covenant made with Abraham or make the Promise of none effect From Vers. 18. Learn 1. So subtil is the spirit of Error that it will seem to cede somewhat to Truth as hereby intending to prejudge the Truth more than if it had ceded nothing for the oppugners of Justification by Faith did sometimes give Faith some place in Justification and pleaded only for a joynt influence of Works and Faith of the Law and the Promise which conceit of theirs the Apostle doth here refute For if the Inheritance be of the Law it is no more of Promise 2. The state of Grace and Favour with God here and of Glory hereafter is the inheritance portion and heirship of the Lord's People there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction Psal. 4. 6 7. of which spiritual and heavenly Inheritance the Land of Canaan was a type for the Apostle speaking of Justification and all the spiritual blessings which flow from it calleth them the Inheritance by way of excellency If the Inheritance be of the Law 3. There are only two wayes of attaining a right to this Inheritance one by the Law or by Works done in obedience to the Law chap. 2. 16 which was the tenour of the Covenant of Works the other is by the Promise or by Faith in Jesus Christ offered in the Promise chap. 2. 16 according to the tenour of the Covenant of Grace The Apostle speaketh of these two wayes here If the Inheritance be of the Law it is no more of Promise 4. There can be no mixture of these two so that a right to Heaven should be obtained partly by the merit of Works and partly by Faith in the promise the one of those removeth the other for saith he If the Inheritance be of the Law it is no more of Promise 5. The only way of attaining right to this Inheritance now since the fall is by God's Free-gift without the merit of Works for God did give it to Abraham the father of all justified persons the word signifieth He gave it freely without respect had to Abraham's works 6. The tender and offer of this gracious gift is made in the promises of the Gospel which being laid hold upon by Faith do entitle the Believer to the tendered
very first motions whereof ought to be entertained with abhorrency and detestation and this either when a tentation to commit such sins is presented to us Job 2. 9 10. or when the guilt of them as already committed is intended to be unjustly fastned upon us for when Paul's adversaries would have charged him with making the Law to contradict the Promise and so God to be changeable and not consonant to Himself he rejecteth this blasphemous charge with a God forbid an expression frequently used by the Apostle to set out his high indignation against somewhat wherewith his person or doctrine was charged Rom. 3. 4. 6. Rom. 6. 2. Doct. 4. As these absurdities wherewith the adversaries of Truth are ready to brand the Truth unjustly do oftentimes by direct and just consequence most directly follow upon that Error which they themselves maintain so in order to the refutation of Error besides the alleaging of such Reasons and Scripture-Truths as do directly overthrow the Error it is lawfull and also convenient to present those absurdities which do natively flow from it that in these the absurdity of the Error it self may be seen seing no absurd and false position can be drawn by just consequence from that which is a Truth Thus the Apostle refuting that error of Justification by Works doth charge it with that absurdity which his adversaries did labour to fasten upon the contrary Truth even of being contrary to the Covenant-promise while he saith If there had been a Law given which could have given life verily righteousness should have been by the Law and so the Promise had been abolished and made useless 5. No man can attain to life eternal being destitute of some righteousnesse whereby he may be made righteous for according to the Apostle If the Law could give life to wit eternal life it behoved also to have given righteousnesse verily righteousness should have been by the Law 6. So exact and full is that righteousnesse that is required in order to life See ver 10. and so far short do all mankind come of that righteousnesse in themselves Rom. 3. 23 that no works of our own done in obedience to the Law can amount to that righteousnesse for he speaketh of it as a great absurdity once to imagine that righteousnesse should have been by the Law 7. Whoever maintain a life-procuring righteousnesse by Works they do in effect abolish and destroy that Free-grace held forth in the Promise in so far as they make the Promise uselesse and in vain ascribing that to Works which is the proper effect of Grace in the Promise and which cannot be effectuated by our imperfect Works for when according to the strain of the argument it would have been said Verily the Law should have been contrary to the Promise in its place and as the equivalent of that he saith Verily righteousnesse should have been by the Law From Vers. 22. Learn 1. Though all men by nature 〈◊〉 under sin Rom. 3. 10. and the deserved curse of the Law because of sin Eph. 2. 3. yet it is a matter of no small difficulty to convince any man of or to affect his heart sensibly either with the one or the other for the work of the Law its accusing convincing or condemning the sinner for sin is compared to the work of a Judge detaining a malefactor in prison which is not effectuated but with a kind of force and violence The Scripture hath concluded all under sin the word carryeth a metaphor taken from a Judge his imprisoning of malefactors 2. The Scripture especially the Law of God in its strict commands large accusations and most severe threatnings doth serve abundantly to convince all mankind to be heinous sinners and under the drop of God's terrible curse for sin and this so forcibly that there is not the least wicket patent for him whereby he may either deny his sin or escape deserved wrath by any thing which can be performed by himself for The Scripture or that Scripture to wit the Law especially hath concluded all under sin as in a most strict prison or dungeon for so the word beareth and although by the Law here be mainly and firstly meaned that legall dispensation of the Covenant of Grace which stood in force during the time of the Old Testament See ver 19. doct 2. that thereby this conviction might be the more effectually brought about yet the pressing of the duties of the Moral Law and inculcating the curse thereof upon those who are in an unrenewed estate do serve to conclude all under sin yet Luke 13. 3. Doct. 3. The Law of God doth serve to convince all men not only that they are sinners but also that all their actions counsels endeavours and whatsoever proceedeth from any of their unrenewed faculties Gen. 6. 5. are altogether sinful and most justly deserving God's wrath and curse for he saith The Scripture hath concluded all not only all men but all things to wit all things proceeding from men under sin 4. So ignorant are men of Gods righteousnesse revealed in the Gospel and so averse are they from closing with it when it is made in some measure known Joh. 5. 40. So bent are they to establish their own righteousnesse according to the Law Rom. 10. 3. that untill the Law of God convince them of their altogether sinfull and cursed estate by nature yea and that they can do nothing but sin they will never be induced to quit all confidence in their own righteousnesse and flee by Faith in Jesus Christ for obtaining of righteousnesse and salvation according to the tenour of the Gospel and Promise for God did not only under the Old Testament but also doth under the New Act. 2. 37. use that piece of divine artifice to conclude all under sin that the Promise or thing promised by Faith in Jesus Christ may be given the Promise is not given because none will take it untill that concluding under sin precede 5. The Lord's design in pressing the duties and thundring out the curses of the Law for disobedience is meerly this that sinners being hereby convinced of their cursed estate in themselves and made desperate of obtaining Heaven and Salvation by their own Works may be in a manner prepared and as it were necessitated by Faith to imbrace that free-gift of Salvation held forth through Christ in the Promise for saith he The Scripture hath concluded all men under sin not of purpose to condemn us but that the Promise by Faith of Jesus Christ might be given unto them who believe 6. The heavenly inheritance and all the other blessings promised in the Covenant of Grace do not belong promiscuously unto all whom the Law concludeth under sin but only to those who by Faith do imbrace and close with them as they are offered in the Promise for saith he That the Promise or the thing promised might be given to them that believe 7. That Faith which entitleth to the Promise is not a general
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
sweet refreshing influences of His Spirit for life and godlinesse Cant. 1. 2. and 2. 5 6. And Christ is thus and for these ends put on in Baptism partly because Baptism engageth all who are baptized to put Him so on Rom. 6. 4. and partly because those who are baptized inwardly by the Spirit as well as outwardly by Water do actually and really put Him on 1 Pet. 3. 21. As many as are baptized into Christ have put on Christ It 's a metaphor taken from garments which men put on to cover adorn and keep themselves warm From Vers. 28. Learn 1. Though Christian Religion abolish not those civill distinctions which are between Nation and Nation Master and Servant 1 Pet. 2. 18. or the dignity of the one sex above the other 1 Cor. 11. 7 8 9. Yet it layeth no weight upon any of these as to the point of accesse unto Christ and use-making of Him Whatever Nation rank or sex a person be of it is all one in this matter none are debarred from Christ nor yet the more accepted by Him for any of these things for having spoken of putting on Christ he subjoyneth there is neither Jew nor Gentile Greek c. 2. After and upon Christ's coming in the flesh the door of Free-grace hath been much more enlarged beyond what it formerly was so that the Greek and Gentile have all restraints taken off and a like ready accesse with the Jews to Jesus Christ for the Apostle's main scope in this verse is to shew that there is no difference now between Jew and Greek and by consequence that Circumcision which was one main part of the partition-wall betwixt them was not any longer to stand in force and what is spoken of the bond and free male and female seemeth to be added for illustration and confirmation of this Truth only except he doth also hint that those restraints which were upon bondmen and the female sex as to the enjoying of some priviledges under the Old Testament Gen. 17. 10. Lev. 22. 10. were now also taken off There is neither Jew nor Greek bond nor free male nor female 3. There is an union among all those who are baptized whereby they make up as it were but one man to wit all visible Church-members of all Nations of every condition and of both sexes make up one politick Body having by divine appointment the same Laws Government the same kind of Office-bearers and spiritual Courts and enjoying the same priviledges 1 Tim. 6. 13 14. And all real Believers make up one mystical and spiritual Body as being animated acted and ruled by one and the same Spirit of Jesus Act. 15. 8 9. for saith he They are all one or one man 4. The bond and ty of the Churches union is Jesus Christ. And according to the nature of that union which is between Him and them whether external and by a profession only or internal and by vertue of saving Faith also So is the nature of that union which is among themselves either external or political only or internal and mystical also and the more that any be united and keeped near to Christ he will be at greater nearnesse unto these who are Christ's for having spoken of their putting on Christ he subjoyneth ye are all one in Christ Jesus From Vers. 29. Learn 1. By vertue of our Baptism and our putting on of Christ in Baptism a right and interest in and over us doth accresse to Christ so that we become in a peculiar manner His seing in Baptism we enter an open and professed engagement to be wholly and only the Lord's for in place of resuming If ye being baptized into Christ have put on Christ which was the foundation of the present inference laid down ver 27. he resumeth If ye be Christs implying the one of these doth follow upon the other 2. The Christian Church or all who are given over unto Christ in Baptism are Abraham's seed and heirs of the promised inheritance to wit with regard had to that distinction of seed ver 8. doct 8. And hence it followeth that the charter of this inheritance or the Covenant betwixt God and His People hath been alwayes for substance one and the same and that the Church of the Old and New Testament are both one even the self-same seed of Abraham differing in nothing further than a man of perfect age doth differ from himself being a childe and that there is but one Faith one Salvation and one way of obtaining the same under both Testaments for saith he If ye be Christs ye are Abrahams seed speaking to the Christian Church 3. Though all those fore-mentioned be the same under both Testaments yet there are some accidental differences whereof one lyeth in the different wayes of incorporating persons unto that blessed society to whom the heavenly inheritance doth appertain which then was by being circumcized in evidence of their subjecting themselves wholly to that burdensom administration under which the Church then was But now it is sufficient to be baptized and by so doing to subject our selves unto Christ for in opposition to the false Apostles who still maintained that none could be Abraham's seed except they were circumcised and would subject themselves to the Law of Moses the Apostle affirmeth If ye be Christs then are ye Abraham's seed c. CHAP. IV. IN the first part of this Chapter the Apostle doth further clear the Churche's freedom from that ancient Policy of the Jewish Church by the similitude of a Pupil and his Tutors which similitude is propounded ver 1 2. And applyed first to the Churches bondage under the Old Testament ver 3. and secondly to her freedom from that bondage under the New ver 4 5. whereof he giveth an evidence to wit God's bestowing upon them the Spirit of Adoption ver 6. and so concludeth the dispute ver 7. In the second part he laboureth upon their affections first by a sharp reproof for their defection which he aggregeth ver 8 9. and giveth some instances of it ver 10. and hinteth at the great hazard they were in because of it ver 11. Secondly by a most affectionate insinuation wherein he exhorteth them to be affectionate towards him and sheweth how dearly he affected them ver 12. inforcing the former and evidencing the latter from his thankfull acknowledgement how affectionate they were once to him for the Truths sake to ver 17. And obviateth an objection taken from that intense affection which the false Apostles seemed to carry unto them by shewing wherein their zeal and affection was defective ver 17. and the nature of true zeal ver 18. Giving evidences that this true zeal and affection was in himself towards them ver 19 20. In the third part he confirmeth and illustrateth the whole preceding dispute by the history of Abraham's family And first he prefaceth desiring them to make the Old Testament judge in this controversie ver 21. Secondly he propoundeth the typical
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
was one he saith When we were children Doct. 3. The ancient Church was also in a state of bondage not as if the Godly among them had not been heirs by Faith of the heavenly Inheritance and partakers of the priviledge of Adoption for so the similitude should not hold which compareth the Church then to a childe who is heir and by right lord of all things but first they were tyed to a number of ceremonial observances or worldly rites and figures which were a kind of bondage and slavery to the outward man Act. 15. -10. Secondly their inward man was under some degree of bondage also in so far as by the rigid administration which then was duties were with much strictnesse pressed and covenanted influence for through-bearing in duty and grace for pardoning their neglect of duty but sparingly revealed Joh. 1. 17. We when we were children were in bondage saith he Doct. 4. The multiplying of bodily significant rites in the matter of Worship is a bringing of the Church unto a kind of bondage and a reducing of her to a state of infancy and minority for therein did consist a great part of that bondage wherein the ancient Church was even that they were under the elements of the world Vers. 4. But when the fulnesse of the time was come God sent forth His Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons HE applyeth the similitude yet further unto the Churches freedom from the fore-mentioned bondage which he sheweth was brought about at the time resolved upon by God as most fit for that businesse as which time and in order to the purchase of this freedom God sent His own Son the second Person in the blessed Trinity to the world who was in a miraculous way incarnate as being conceived in the womb of a virgin Isa. 7. 14. without the company of any man Mat. 1. 18 and being so incarnate did subject Himself both to the precepts Mat. 3. 15. and curse of the Law Philip. 2. 8. This is ver 4. Whereby was brought about first the delivery and redemption of those who were under the Law to wit of all the Elect from the curse of it chap. 3. 13. and of the whole Church in general from that rigor and servitude under which she was as to her outward state Eph. 2. 15 for except this be taken-in under the redemption spoken of the Apostle's main scope which is to put a difference betwixt the Church under the Old Testament and the Church under the New as to her bondage and freedom should not be touched especially seing Believers then were redeemed from the curse of the Law as well as Believers now Habak 2. -4. And secondly hereby was procured our receiving or enjoying the Adoption of sons whereby is not meaned only the benefit of Adoption in it self for Believers under the Old Testament were the adopted children of God Jer. 31. -9. but also and mainly a clearer manifestation of that priviledge and a more free use and fruition of it whereby the Godly under the New Testament do not only attain to a clearer insight in their Adoption and the dignity following upon it Rom. 8. 15. but also to the actual enjoyment of their Inheritance in part or of the graces of God's Spirit in a greater measure than the ancient Church did Jer. 31. 33 34. which is held forth as a consequence of our freedom from that rigorous discipline and government under which they were From Vers. 4. Learn 2. The time when God in His providence bestoweth a mercy upon His Church or particular Believers in the Church 1 Pet. 5. -6. will upon an exact survey of all circumstances be found the full time in so far as it is in the most considerable respects the fittest time for the bestowing of it which holdeth also with the time wherein He afflicteth His People 1 Pet. 1. 6. He doth all things well and in season Psal. 94. 18. for in place of saying Christ was sent unto the world at the time appointed of the Father relative to that part of the similitude which is ver -2. he saith When the fulnesse of time was come God sent forth His Son 2. We are not to wonder or curiously enquire why Jesus Christ did come no sooner to the world or why the Churches delivery from her external bondage was so long delayed seing all these things were so ordered of God and did come to passe in the full and fit time When the fulnesse of time was come God sent forth His Son 3. Jesus Christ had a being and subsistance before His incarnation He was even from all eternity truly God Prov. 8. 23. for He is first sent forth before He was made of a woman 4. The Father cannot but accept the obedience of Christ in name of those for whom it is offered and who do lay hold upon it by Faith seing Christ did not come of Himself but was sent by the Father to pay in obedience to the Law that He might redeem those that were under the Law for God sent His Son to wit not by dispatching Him from one place to another for the Son being God is present in all places and can be absent from none but by making Him appear invested with the humane nature which before He was not 5. Jesus Christ is Gods Son in a way proper to Himself alone as being His only Son by nature Joh. 1. 14. the eternally begotten Son of the Father Psal. 2. 7. and the expresse Image of the Father's Glory Heb. 1. 3. for it is of Him he speaketh while he saith God sent His Son 6. It behoved our Mediator to be true man God's unchangable justice so requiring that the same nature which sinned should also suffer for sin for He was made of a woman 7. Christ's humane nature was miraculously formed by the holy Ghost in the womb of a virgin without the company of any man whence it followeth that He was free from the guilt of Adam's first sin and consequently of original sin which descendeth from Adam unto all his posterity who come of him by ordinary generation Gen. 5. 3. but Christ did not so come of him for He was made of a woman and not begotten by a man Mat. 1. 18. 8. The body of Christ was not created in Heaven and conveyed to the womb of the virgin and from her to the world without taking of its substance from her as water is conveyed through a conduit but it was framed in the virgin and of her substance for He was made of a woman 9. Though there be two natures in Christ as being both God and man yet He is but one person for the same Son who was sent by the Father is made of a woman 10. By vertue of this personal union of the two natures in Christ those things which are only verified in the one nature are attributed unto
and spoken of the whole Person for to be made of a woman which agreeth only to the humane nature is ascribed to the Person of the Son God sent forth His Son made of a woman 11. Jesus Christ being thus incarnate was in respect of His humane nature while in the state of humiliation truly subjected to the Law and accordingly conformed Himself unto it whatsoever Law it was whether general or moral which all men are obliged unto Luke 2. 5â— or more special positive and ceremoniall which the Jews and children of Abraham were bound to obey Mat. 3. 15. or yet more particular of a Redeemer and Saviour which He Himself only was obliged unto even to die for us Psal. 40. 6 7 8. for saith the Apostle He was made under the Law 12. Though Christ as He was a creature whose will cannot be the supream Law was thus bound to subject Himself to the Law yet it doth not follow hence that therefore He did not fulfill the Law for us but for Himself only because this obligation did flow from His taking-on the humane nature which He did freely and for our good for upon His being made of a woman He was also made under the Law otherwayes He was free from the Law From Vers. 5. besides what is marked upon chap. 3. ver 13. Learn 1. Not only Christ's death and sufferings which commonly go under the name of His passive obedience but also His active obedience to the Law in all those things and those things only wherein we were obliged is imputed unto us as our righteousness price whereby we are redeemed from the Law 's curse for He was made under the Law that He might redeem them that were under the Law So that the price of our Redemption and His subjection to the Law are of equal extent 2. As all men by nature are under the curse Eph. 2. 3. and irritating power of the Law Rom. 7. 5. and the Jewish Church were under that ancient rigid dispensation of the Law binding them chiefly to the observation of many costly and burdensom ceremonies See ver 3. so no lesse was required in order to a Redemption whether from the one or the other than the incarnation of the Son of God and His obedience both by doing and suffering to the whole Law of God only with this difference the Elect were redeemed under the Old Testament from the curse and irritating power of the Law by vertue of Christ's obedience while it was yet to be actually performed for though it be otherwise in natural causes yet a moral cause not present in being but only supposed as future may have its effect but the Redemption of the Jewish Church from that rigid dispensation of the Law was not effectuate before Christ was actually incarnate and did give real obedience to the Law God having so ordered that those legal shadows should not evanish until Christ the substance of them did come for it is with relation to this as a main part of his present scope that the Apostle saith God sent forth His Son to redeem them that were under the Law 3. The outward administration of the Covenant of Grace under the Old Testament had some inflâ—ence upon the ancient Church even as to the inward state of particular Believers in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now yea and some particular persons were endued with greater gifts of the Spirit than many now are Yet greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel if we respect the body of the Church and Faithfull in general than was bestowed before Christ came for the Apostle putting a difference betwixt those two times speaketh of receiving the adoption of sons as a thing proper to the dayes of the Gospel not as if the Spirit of Adoption had been altogether withholden from the ancient Church but because it was then tempered with the spirit of servitude the way to Heaven not as yet clearly manifested Heb. 9. 8. and is now bestowed in a more ample clear and plentifull measure for it is not unusual in Scripture that this should be affirmed of one and as it were tacitly denyed of another which is more illustrious in one than in another though it be common to both Mat. 15. 24. according to which rule the following sixth verse must be expounded Vers. 6. And because ye are sons God hath sent forth the Spirit of His Son into your hearts crying Abba Father HE giveth an evidence of their having received the adoption of sons in a more clear and plentifull measure under the New Testament to wit God's sending forth the holy Spirit the third Person in the blessed Trinity and making Him manifest His presence by His special and supernatural gifts in the hearts of Believers whereby they were enabled like little children to own and incall upon God as their Father and this without any distinction of Jew or Gentile which seemeth to be hinted at by the two epithets given to God both signifying the same thing the one Abba a Syriack word which language was then commonly spoken among the Jews the other a Greek word rendred Father which was most commonly used among the Gentiles Now this of God's sending forth His Spirit under the New Testament is not to be so understood as if He had not been sent forth into the hearts of Believers under the Old Testament but that He is now poured-out in a greater measure Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity the Father the Son and the Spirit all spoken of here God hath sent forth the Spirit of His Son 2. The Spirit here spoken of is not a naked quality or operation and work only but a person subsisting of Himself as appeareth from this that He is said to be sent forth which agreeth only to persons God hath sent forth the Spirit of His Son 3. He is a divine Person and no meer creature for He dwelleth in the hearts of all Believers which can be said of no person but God God hath sent forth the Spirit of His Son into your hearts 4. The holy Spirit proceedeth both from the Father and the Son for He is sent by the Father and is the Spirit of His Son and is so called here because the Apostle is to evidence their sonship by the operation of this Spirit which sonship of theirs is grounded upon Christ Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them must also have the Spirit of God given to reside not in their brain only to fill them with the gifts of knowledge as He may be in Hypocrites Mat. 7. 22. but in their hearts also by making a gracious change there Eph. 4. 23. to be diffused from thence as from the first principle of life Prov. 4. 23. through all the faculties of the soul and members
of the body 1 Thess. 5. 23. for saith he Because ye are sons He hath sent forth the Spirit of His Son into your hearts 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption and a greater measure of the fruits of it there will be a proportionable measure of the Spirit 's in-dwelling and manifesting of Himself in His gracious operations especially in His assisting and furnishing for the duty of Prayer for he proveth they had received a clear insight in this priviledge of Adoption and the more free use and fruition of it because the Spirit was more plentifully bestowed to dwell in their hearts And because ye are sons saith he God hath sent forth c. 7. Though the exercise of Faith Love Hope and other graces in the duty of Prayer and at other occasions doth flow from the renewed soul as the proper inward and vital cause of those actions so that properly we and not the Spirit of God are said to believe repent pray c. Rom. 10. 10. Yet because the Spirit doth not only create and preserve those gracious habits in the soul Ezek. 36. 26. but also exciteth the soul to act and assisteth it in acting according to them Philip. 2. 13. without which actuating exciting and assisting grace habitual grace in us could do nothing Joh. 15. 5. Therefore is it that the exercise of those graces is ascribed to the Spirit of God as the external efficient cause thereof for which reason our affectionate and believing Prayers are ascribed here unto Him God hath sent forth the Spirit of His Son crying Abba 8. There is an holy vehemency and fervor required in Prayer opposit to carelesse formality and deadnesse for praying is here called crying which is an usual evidence of fervency and earnestnesse and the doubling of the word Father maketh for the same purpose Crying Abba Father or Father Father 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice as in the inward bensal and serious frame of the spirit it is a cry not of the mouth but of the heart Into your hearts crying 10. Besides this fervency and earnestnesse requisit in Prayer there would be also a confident familiar owning of God joyned with reverence to Him as a Father for the Spirit maketh them to call upon Him by the name of Abba Father Vers. 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. HEre he concludeth from what is said first That under the New Testament we are no more servants as being redeemed from that legal yoke of bondage under which the ancient Church was And secondly That we are sons and by consequence heirs of God which is verified mainly in real Believers under the New Testament in so far as they are sons come to age and heirs past tutory actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament as was explained ver 5. All which priviledges are bestowed upon us through Christ and through vertue of His coming unto the flesh Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves to conclude that we are in a state of grace even the adopted Children of God for the Spirit of God by the Apostle doth so reason in this place Because He hath sent forth His Spirit into your hearts wherefore thou art no more a servant but a son 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament as they do exceed in some degrees those which the generality of Believers enjoyed under the Old so they are many and all of them so linked together as in one golden chain that where one of them is the rest are also and it is our duty having attained to know our enjoying of any one of them thence to gather that we have all the rest for the Apostle reckoneth a number of such priviledges which as to the degree wherein they are bestowed are proper to the dayes of the Gospel and doth alwayes from the former infer the latter Wherefore thou art no more a servant but a son and if a son then an heir of God 3. Though the natural Son of God be only one even Jesus Christ the only begotten of the Father Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart is His son by grace and adoption even they who by nature are children of wrath Eph. 2. 3. for from God's sending forth His Spirit into their hearts he concludeth Wherefore thou art a son 4. Our right to the heavenly inheritance as also the possession of it whether that which is begun here in the Kingdom of Grace or which shall be compleated hereafter in the Kingdom of Glory doth follow upon our sonship and adoption so that God of rebels doth first make up sons and then none can challenge Him of injustice for bestowing upon us the inheritance of children And if a son then an heir of God saith he 5. As none since the fall ever was or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty or could lay any just claim to Heaven and Glory as his inheritance but by vertue of Christ's obedience and death whereby all those high and precious priviledges being formerly forfeited and lost were again recovered So the actual exhibition of Christ in the flesh and the real payment of the price by Christ did bring with it God having so appointed a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time than was ordinarily enjoyed by Believers formerly for he is speaking here mainly of that higher degree of freedom and of that more evident and clear fight of and right to the inheritance together with the fuller measure of its possession in the Graces of God's Spirit which is proper to the dayes of the Gospel and sheweth all this cometh through Christ to wit His actual incarnation obedience and death Vers. 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage THe Apostle having now sufficiently confirmed by Scripture and Reason the Churche's freedom from that ancient legal dispensation and more especially from the Ceremonial Law doth now in the second part of the chapter labour upon their affections to work them up towards the imbracing of this Truth both by sharp reproofs and most affectionate insinuations And first that he may fasten a reproof upon them for their begun defection the more convincingly he sheweth when that legal dispensation was in force they to wit the Galatians who were of
the bondage of sin and wrath here and at last should be banished from the face of God And on the other hand that a more clear dispensation of the Covenant of Grace should succeed under the New Testament and that those who according to the tenour of that Covenant did seek to be justified through Faith in Christ should be the children of God free from the bondage of Ceremonies and of God's wrath here and possesse the heavenly inheritance hereafter In order to this the Apostle first prefaceth in this vers by citing his adversaries and all others who of their own accord without and contrary to God's Command did put themselves again under the yoke of the Mosaical Law and sought to be justified by the Works thereof otherwise all Believers are under the Moral Law as the rule of their life Eph. 6. 2. he prefaceth I say by citing all such to hear what the Law it self or that Scripture which is a part of those five Books of Moses which are called the Law Rom. 3. 21. doth say to this purpose and withal he taxeth them indirectly for their not understanding the scope of the Law and of the doctrine relating to it notwithstanding of their pretending so much to the knowledge of it Doct. 1. The Minister of Jesus Christ is so far in the spirit of meeknesse to condescend to the humours of those who oppose themselves in order to their gaining as that he alwayes keep up his authority amongst and over them as an Ambassador in Christ's stead 2 Cor. 5. 20. for Paul having for condescendence and tendernesse carried himself to them as an affectionate mother doth now carry the matter with more authority citing and commanding them to hear a clear refutation of their error Tell me saith he 2. So ignorant are all men naturally of that righteousnesse which is of God by Faith that when it is offered they do what they can to reject it and such is their pride and madnesse go about to establish their own righteousnesse by Works betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works for the Galatians were thus mad who rejecting the offer of Christ's righteousnesse in the Gospel desired to be under the Law to wit so as to be dealt with by God according to the sentence of it 3. The Doctrine of the written Law is so far from giving any patrociny to that dangerous error of Justification by Works That this error ariseth mainly from ignorance of the Law and chiefly of that which is the scope of the Law to wit Christ for righteousnesse Rom. 10. 4. for Paul doth point at the reason of their so great desire to be under the Law even their not hearing the Law so as to understand it Do ye not hear the Law saith he Vers. 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise THe Apostle in the second place propoundeth the typical history of Abraham's family taken from Gen. 16 and 21. chapters The sum whereof is that as Abraham had two sons to wit Ishmael and Isaac he had also several others by Keturab Gen. 25. 2. but these two are only mentioned as being appointed by God to prefigure the present purpose the condition of which two sons did differ in two things first That the one Ishmael was born of a bond-woman or servant to wit Hagar Gen. 16. 1. 15. and so was but as a servant himself and not the heir Gen. 21. 10. The other Isaac was born of a free-woman to wit Sarah Gen. 21. 2 3. who had been never a servant but mistris and joynt in the government of the family with her husband and therefore Isaac himself was no servant but a free-man even the heir ver 22. A second difference did ly in the principle of their generation and birth for Ishmael was born after the flesh or by the ordinary strength of nature his mother Hagar being a young woman and fit for conception Gen. 16. 2. but Isaac was not conceived nor born from any such principle Sarah his mother being ninety years old when she conceived Gen. 17. -17. and so according to the course of nature unfit for conception Heb. 11 12. but he was born by promise or by vertue of that promise made to Abraham Gen. 17. 16. and the miraculous operation of God ver 23. From this history of Abraham's family considered in it self and leaving the mystery prefigured by it to its own place We Learn 1. The best of men are not perfect there having been some things even in the holy Patriarchs which were not commended but only tolerated by God as a lesser evil for prevention of a greater Such was their polygamy or marrying of moe wives than one which though contrary to the first institution of Marriage Mal. 2. 15. and Mat. 19. 4 5 8. yet was practised by many of the Patriarchs as not knowing or at least not considering what sin was in it being blinded partly by the tyranny of common custom and partly by that great desire which they had to multiply their posterity that if it were possible the Messias might have descended of their line Thus even Abraham had two wives a bond-maid and a free-woman 2. The best of men are in no small hazard to be so far overpowered with tentations to mis-belief under the delayed performance of divine Promises and the want of all lawfull probable means for the performance of them as to close with sinful means for bringing of it about and to repute themselves free from guilt in so doing as if a good and necessary end could commend a sinfull mean for attaining to it for Abraham having a promise that the blessed Seed should come of him Gen. 12. -3. and having waited for a childe until Sarah his wife through age had lost all hopes of conception is moved at her desire to go-in unto Hagar his bond-maid that he might obtain seed by her Gen. 16. 1 2. rather than the Promise should ly unperformed The one by a bond-maid saith he 3. The Lord standeth not in need of our sinfull means for bringing about of His own gracious work towards us for after that Ishmael is sinfully begotten upon the handmaid the Lord maketh Sarah conceive a son miraculously in whom the Promise was to have its accomplishment The other by a free-woman 4. The Lord hath placed in the natures as of beasts and birds so of men and women an ordinary power of generation and conception wherby one generation may succeed to another until the heavens be no more and that men who cannot live any long space of time in their own persons may in a kind perpetuate their life and memory in their posterity unto all succeeding generations Thus Ishmael was born after the flesh or by the ordinary strength of
exhortation to quit all relation unto the bond-woman as they would escape the threatned judgment CHAP. V. IN the first part of this Chapter he exhorteth them to persist in their Christian Liberty from the bondage of the Mosaical Yoke and chiefly that they would not seek after Justification by these Ceremonial Observances In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles Act. 15. 2. Which exhortation he presseth 1. directly because first Christ had purchased that liberty ver 1. Secondly Circumcision did deprive the person circumcised of all benefit by Christ ver 2. Thirdly it engaged him to keep the whole Law and so made his Salvation impossible ver 3. Fourthly seeking after Justification by these Observances was a renouncing of Christ ver 4. Fifthly Paul and other converted Jews sought not to be justified by these but by Faith ver 5. Sixthly the Command enjoyning Circumcision had now ceased ver 6. Next he presseth the exhortation indirectly first by reproving them for their defection ver 7. and by obviating two objections ver 8 9. Secondly by professing his hope of their recovery ver 10. Thirdly by refuting a calumny spread of himself as if he had preached Circumcision ver 11. Fourthly by wishing the prime seducers were cut off ver 12. In the second part of the Chapter he exhorteth them to use their liberty aright for which he giveth two rules 1. They would not give licence to their fleshly corruptions 2. They would serve one another by love ver 13. The latter of which he inforceth Because first love is the compend of all duty ver 14. Secondly dangerous effects would follow upon the want of it ver 15. and prescribeth an help for reducing the first rule in practice to wit walking in the Spirit ver 16 17 18. And having cleared what it is to fulfill the lusts of the flesh v. 19. 20 21. and what to walk in the Spirit from the respective effects of both Flesh and Spirit ver 22 23. he useth one argument against fulfilling the lusts of the flesh because they were engaged to crucifie them ver 24. and another for walking in the Spirit because they all pretended at least to regeneration and the first principles of a spiritual life ver 25. and concludeth with a dehortation from ambition provoking and envying one another ver 26. Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with the yoke of bondage THe Apostle first exhorteth them stedfastly constantly and against all contrary opposition to maintain both in judgment and practice the former doctrine of the Churches freedom especially from the Levitical Ceremonies Secondly he dehorteth them from coming under that intolerable bondage which did attend the making conscience of those ceremonial observances Act. 15. 10. and had some resemblance with that bondage of Idolatry under which they formerly were with relation to which he saith be not again intangled See chap. 4. ver 9. Thirdly he inforceth the exhortation more directly by six arguments The first whereof which is in this verse is Because Christ had purchased this freedom to the Church by His Bloud Doct. 1. Then only is it seasonable to labour upon the affections of an erring people by exhortation and reproof when sufficient pains have been first taken to inform their judgements and by strength of reason to convince them of their error otherwayes exhortations perswasions and reproofs will prove but poor and weak arguments for Paul useth this method here while having formerly gone about by Scripture and Reason to convince them of their Error he doth now exhort them Stand fast therefore c. 2. Every man by nature is a bondslave as being under the bondage of sin Rom. 6. 17 Satan Eph. 1. -2. the curse of the Law Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law the observing whereof was a bondage because of the great trouble pain in the flesh and expence which did attend the observation of it and therefore it especially is meaned by the yoke of bondage in this place See Act. 15. 10. for while he saith Christ hath made us free he supposeth a foregoing-bondage 3. Jesus Christ by his obedience and death chap. 4. 4 5. hath purchased freedom and liberty unto His Church a liberty not to do evil Rom. 6. 1. nor from the yoke of new obedience Mat. 11. 29. nor from the crosse Mark 8. -34. nor yet from that due obedience and reverence which inferiours ow to superiours Col. 3. 22. Rom. 13. 1. but from the dominion of sin Rom. 6. 14. the tyranny of Satan 2 Tim. 2. 25 26. the curse Gal. 3. 13. and irritating power of the Law Rom. 7. 5 6. from observing the Ceremonial Law of Moses Col. 2. 14. and much more from subjecting our Consciences to the Rites Doctrines Ceremonies and Laws of men in the matter of Worship Col. 2. 20. for saith he Christ hath made us free 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars even such as He hath given Himself for the purchase of it ought to indear it unto us so much as that contrary to all opposition and to the utmost of our power and abilities and upon all hazard whatsoever we may with courage and constancy in our places and stations stand to the defence of it for so much doth the Apostle enjoyn saying Stand fast therefore to the liberty and that because Christ hath made us free 5. Though civil liberty and freedom from bodily bondage be so much desired that even before we be called to it we are ready to break all bonds and aspire to be at it Jude ver 8. Yet so ignorant are we of that worth which is in spiritual liberty and freedom from spirituall bondage that hardly can we be excited to seek after it or made to stand to it when it is attained but are in daily hazard to return to the flesh-pots of Egypt preferring our former bondage to our present liberty Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty and of not being intangled again with the yoke of bondage 6. Multiplicity of external Rites and significant Ceremonies in the matter of Worship is not only a burden and yoke to the conscience hard to be born but also an intangling and insnaring yoke especially when folk do place all their religion in these so that when once the conscience hath stooped to take on this yoke hardly can it again be shaken off the truth whereof doth hold in Rites and Ceremonies which are even appointed of God but much more in those which are appointed only by men for the Apostle calleth the Ceremonial Law a yoke and such as would intangle them Be not intangled again with the yoke of bondage he alludeth to oxen whose necks are tyed to
the yoke with cords or somewhat else that they may not shake it off Vers. 2. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing HE addeth a second argument to inforce the exhortation wherein having opposed his own Apostolick Authority for confirming the truth of what he is to say against all who would contradict it he affirmeth that the observing of any one Ceremony and especially of Circumcision to wit as of a thing which ought of necessity to be done and as a part of a mans righteousnesse necessary to salvation in which sense it was pressed by the false Apostles Act. 15. 2. did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence are first the holding up of Circumcision and by consequence the whole bulk of that Mosaical Dispensation did say in effect that Christ was not yet come seing all those were to be done away at His coming Heb. 9. 10. Secondly Christ must either be our whole righteousnesse and compleat Saviour or not at all Act. 4. 12. Isa. 42. 8. So that by joyning Circumcision with Christ as a necessary part of their righteousnesse and a cause of salvation Christ did cease from being a Saviour to them at all Doct. 1. A Minister of Jesus Christ ought not to satisfie himself in this that what he speaketh is pertinent and apposit to the present purpose but would also endeavour that those to whom he speaketh may with attention and faith receive it off his hand In order to which it is not inconvenient that all-alongs his discourse he labour to quicken their attention by speaking somewhat for that very end especially when he is to utter any Truth of singular concernment or from receiving whereof he apprehendeth the hearers may be somewhat averse for such a truth is here delivered by Paul and therefore he prefixes a note of attention to it Behold saith he 2. A Minister ought to be so confident of the truth of his doctrine and of his own authority from Christ to deliver it that although his doctrine be contradicted and his authority undervalued he may yet with boldnesse assert both the one and the other for though Paul's Apostolick Authority was questioned See upon chap. 1. ver 12. and the Truth which he here holdeth forth much contradicted Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it Behold I Paul say unto you if ye be circumcised 3. That Paul in this dispute excludeth from Justification not only works flowing from the strength of man's free-will without grace but also those which flow from a gracious root wrought in the heart by Christ appeareth from this that those against whom he disputeth professed faith in Christ and so could not maintain that the works of a natural man destitute of Christ did justifie otherwayes this had been no cogent argum 〈…〉 t to refute their opinion that if they were circumcised Christ should profit them nothing 4. Many do professe Christ who shall receive no saving advantage by Him especially they who rely upon any thing besides Him or joyntly with Him as the meritorious cause of their salvation for saith he If ye be circumcised Christ shall profit you nothing Vers. 3. For I testifie again to every man that is circumcised that he is a debtor to do the whole Law HEre is a third Argument to which also Paul premitteth his Apostolical Authority seriously affirming and by a publick profession confirming for so the word rendred testifie doth signifie that whosoever now Christ the substance being come did observe Circumcision to wit in the way wherein it was urged by the false Apostles Act. 15. 2. he was thereby engaged to keep the whole Law and this the whole Ceremonial and Judicial Law Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie Exod. 12. 48. and the whole Moral Law and that under the hazard of condemnation The reason whereof is That no lesse than universal and perfect obedience to the Law in all its precepts is required unto this that a man be justified by Works Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is the Minister of Christ ought so much the more to insist upon it and with so much the greater seriousnesse and fervency to inculcate and presse it as a matter of life and death that people may know he believeth and therefore speaketh and consequently may be the more moved with what he speaketh for Paul speaking of a Truth the not-receiving whereof would have condemned those Galatians he doth with much vehemency insist upon the pressing of it I testifie again saith he to every man that is circumcised 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course Jer 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it that hereby the guilty party may have the lesse of ease and peace in their way and thereby through God's blessing upon His own mean be made to quit it 2 Tim. 2. 25. And at least the Lord's Servants may be the more exonered Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin which they do so much and so frequently testifie against 1 Tim. 5. 20. for in order to those ends Paul having once and oftener both in this Epistle and by his preaching doubtlesse while he was with those Galatians testified against this dangerous error of theirs doth here give further testimony against it while he saith For I testifie again to every man 3. It is wholly impossible for any meer man to keep the Law of God perfectly in this life and to obtain salvation by so doing Paul taketh this for granted otherwise this argument that circumcision did engage them to keep the whole Law under hazard of condemnation had not been cogent He is a debtor to do the whole Law 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law Mat. 5. 19. yet they are not under that exact rigor and condemning power of the Law whereby eternal wrath is denounced against the sinner for the meanest breach of the Law Deut. 27. 26. for while he speaketh of their being debtors to do the whole Law as a sad terrifying consequence of their being circumcised it must be understood not simply of their obligation to obedience but of an obligation under the penalty of the Law 's curse and hereby it is imported that sincere Believers are not under this obligation else the argument were of no force Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from Grace FOlloweth a fourth Argument to wit Whosoever did observe the Levitical
Ceremonies as they were pressed by the false Apostles or sought to be justified by their observing of them they by so doing had renounced Christ and all benefit to be had by Him for the word rendred Christ is become of no effect to you signifieth ye are made void of and separated from Christ and had fallen from the way and doctrine of Free-grace for Grace here seemeth to be taken for the doctrine of Grace as Tit. 2. 11. The reason of the consequence is that Grace and Works are not consistent in the justification of a sinner if the one have any hand in it the other hath none Rom. 11. 6. Doct. 1. Those sad consequences mentioned here and in the preceding verses do not strike against the observing of Circumcision simply and at all times and cases for even at this very time the observance thereof was tolerated to the weak Jews Rom. 14. 6. and to some of the stronger sort also as of a thing at that time indifferent to them for eschewing the offence of the weak Act. 16. 3. but as it was pressed by the false Apostles even as the cause of a mans Justification before God for to be circumcised and to be justified by the Law are equivalent phrases in the Apostle's meaning as is clear from ver 2 3. compared with this Whosoever of you are justified or seek to be justified by the Law 2. To make apostasie from Christ and the Gospel once received is of more dreadfull consequence than the not receiving of Him or not reaping any profit by Him at all for having spoken ver 2. of their receiving no advantage by Christ as one bad consequence of their being circumcised which was common to them with those who never professed the Name of Christ he doth here mention their apostasie from Christ and Grace as another bad consequence which he reserveth to the last place as being more formidible than any of the former Ye are become separate from Christ ye are fallen from Grace 3. The Apostle's consequence whereby he inferreth that they who seek Justification by Works are fallen from Grace doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour for by Grace is meaned the doctrine of Grace Besides their falling from Grace is only conditional and suspended upon their seeking Justification by Works in which damnable error the truly Regenerate cannot finally at least persist Mat 24. -24. although for a time they may be overtaken with it Whosoever of you are justified by the Law ye are fallen from Grace Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith HE addeth a fifth Reason to wit That Paul himself and other Jews who before their conversion to the Christian Faith were circumcised being now converted and taught by the holy Ghost did renounce all confidence in their own works or carnal priviledges whether Circumcision or any other and did look for Heaven called here Hope because it is the object of our hope as Tit. 2. 13. only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith Doct. 1. The riches of a Believer are not so much in possession as in expectation and hope We wait for the hope or for Heaven hoped for 2. None have right to Heaven here or shall enjoy it after this who are wholly unrighteous and destitute of all righteousnesse for it is called the hope of righteousnesse as being attained unto by the Righteous only and by vertue of their righteousnesse 3. No personal righteousnesse of our own doth entitle us to this blessed hope and heavenly inheritance Tit. 3. 5. but only the righteousnesse of Christ imputed to us Rom. 5. 19. and apprehended by Faith which therefore is called here Righteousnesse through Faith 4. It is only the inward efficacious teaching of God's Spirit which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith and make us with security and confidence venture our eternal well-being and hope of Heaven upon it for saith he We through the Spirit or being taught by the Spirit of God do wait for the hope of righteousness 5. The experience and example of other exercised gracious Christians ought to be of great weight to incline our judgment and affections towards an assenting unto and imbracing of those Truths from which they have drawn spiritual consolation for Paul doth reason that they ought to receive the doctrine of Justification by Faith because he himself and other believing Jews did venture their salvation in that bottom For we wait for the hope of righteousnesse through Faith 6. The example of none though of never so much reputation in the Church is to be followed as an absolute rule but in so far only as their practice is approven by the Spirit of God speaking in Scripture Isa. 8. 20. for Paul to make his example a sufficient rule for them to follow sheweth he did nothing but as he was taught by the Spirit of God For we through the Spirit wait saith he Vers. 6. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by love HEre is his sixth Reason which militates not only against the observing of Circumcision and those other Levitical Ceremonies as a part of a mans righteousnesse before God but also against the necessity of observing them at all Because in Jesus Christ or in the state of the Church under the Gospel after Christ was manifested in the flesh neither the observing of these things nor the neglect of them did commend a man to God as acceptable service to Him the service which He now requireth being only a true lively Faith evidencing it self to be such by the fruits of a new life comprehended under the love of God and our neighbour Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned and accordingly to be practised as a necessary part of Worship Gen. 17. 10 11. so that the performance of them in the way required was service acceptable to God Gen. 8 20 21. and the neglect and contempt of them was in a high measure detestable Exod. 12. 19. Yet Christ being come in the flesh who was the substance of all those shadows Col. 2. 17. the command whereby they were enjoyned did cease they remaining for a season chiefly to the Jews and some of them also to the Gentiles Act. 15. 29. in their own nature indifferent so that the using or not using of them except in the case of eschewing scandal Rom. 14 21. and of bearing testimony to the doctrine of christian liberty Gal. 2. 3 4. did neither commend a man nor make him guilty before God for saith he In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship wherein the Word hath left us free or
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which
remainder of corruption yet unmortified whereby his whole mind will and affections are partly spiritual partly carnal both flesh and Spirit are in him For the flesh lusteth against the Spirit saith he 3. None of those powers or principles in the regenerate man are dead dull or meerly passive but both of them are working and active for the flesh lusteth and the Spirit lusteth whereby is meaned that both of them do sway and incline the whole man to work in a way congruous to their respective natures the one to good and the other to evil 4. The activity of these two active principles is in a flat opposition the one to the other so that in one and the same man and while he is about one and the same action there is a conflict and battel betwixt these two contrary parties Rom. 7. 19 21. The flesh lusteth against the Spirit and the Spirit against the flesh 5. As there is a mixture of both these principles in all the powers and faculties of the regenerate man So there is a mixture of their respective influence and efficacy in every action of his whereby though there be a prevalency of the one above the other in some actions yet there is not one action to which both of them do not contribute somewhat if not by a causal influence yet by some measure of active resistance For the flesh lusteth against the Spirit and the Spirit against the flesh 6. Hence it followeth that as the actions of the regenerate are not perfect and free from a sinful mixture So there is some difference betwixt his worst actions and those same actions as gone about by the unregenerate man even this that the flesh doth not advance with a full gale but meeteth with the contrary tyde of resistance from the Spirit in some degree for as the flesh lusteth against the Spirit so the Spirit lusteth against the flesh and ye cannot do the thing that ye would saith he 7. Though unregenerate men may have somewhat like to this spiritual combat even a conflict sometimes betwixt the natural conscience and rebellious affections Rom. 2. 1. yet they have not this same very combat here spoken of wherein one faculty is not carried against the other but every faculty as it is flesh is carried against it self as it is spirit now that this combat is not in the unregenerate man appeareth from this that he is wholly flesh Gen. 6. 5. and not at all spirit And this combat is betwixt flesh and spirit for the flesh lusteth against the spirit 8. The mutual resistance and opposition of those two parties flesh and spirit in the regenerate man as it beginneth at the very first rise of every action in the understanding will or affections So it continueth and waxeth alwayes more fierce as the action is carried-on towards its full accomplish ment by the executive faculties for saith he Ye cannot do the things that ye would importing that our willing of good or evil is more free from this opposition though not altogether free than our actual doing or accomplishing of it being so willed See Rom. 7. -18. Vers. 18. But if ye be led by the Spirit ye are not under the Law HE proveth the same conclusion secondly shewing that they who are led and guided by the regenerate part or an inward principle of grace within which it all one with walking in the Spirit spoken of ver 16. are not under the Law whereby is not meaned that they are not under the Law as a rule and guide of new obedience for both the Word and the Spirit do guide as shall appear from the first Doctrine but they are not under the condemning Rom. 8. 1. nor yet the irritating power of the Law whereby the more that unregenerate men are urged unto rigid obedience by the Law the more doth their corrupt nature spurn and rebell as being desp 〈…〉 to get all done which the Law enjoyneth This irritating power of the Law is spoken of Rom. 7. 5. Now they who are led by the Spirit are not thus under the Law because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law enjoyneth Phil. 4. 13. and for pardoning them wherein they fall short 1 Job 2. 1 2. So that corruption in them is not so much irritated by the Law as in the unregenerate and by consequence the lusts of the flesh are not fulfilled as was expressed ver 16. Doct. 1. The regenerate part or new man of Grace performeth the office of guide and leader to the godly in all their actions which are truly spiritual In so far as first it self is ruled by the Word and to be tryed by the Word Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps Psal. 119. 105. as the light of the Sun or candle is to the eye Secondly the work of Grace it self as the understanding is thereby illightned is the internal light whereby the regenerate man doth spiritually understand the things of God revealed in Scripture 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle Thirdly the same work of Grace as the will and affections are thereby renewed being actuated by the continual supply of exciting grace from the Spirit of the Lord is a strengthening guide to all spiritual actions by whose influence alone the regenerate man who as to any principle of nature and free-will within himself is not sufficient to think any thing 2 Cor. 3. 5. is rendred able and made actually to walk in the wayes of God Philip. 2. 13. for while he saith If ye be led by the Spirit he supposeth the office of the Spirit and regenerate part is to guide and lead 2. The natural man so long as he remaineth in that state is so much a slave to his sinful lusts That those things which are appointed of God to curb and make them weaker are so far from bringing about the end proposed that his lusts are thereby inraged and made more violent for the Apostle being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh which is laid down to be proved ver 16. saith such are not under the Law to wit the strict and rigid exaction of the Law importing that the rigidity of the Law which of its own nature tendeth to restrain sin and to make it weaker is turned by the unregenerate man unto an occasion for the fulfilling of his lusts Vers. 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse 20. Idolatry witchcraft hatred variance emulations wrath strife seditious heresies 21. Envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the
understood not so much justifying faith and faith towards God which is the root and fountain of all those fruits ver -6. as faith and fidelity towards men whereby from a renewed heart and for God's glory we speak nothing but truth Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us Psal. 15. -4. Eightly Meeknesse a vertue whereby we moderate anger so as that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Ninthly Temperance or continency whereby our fleshly appetite is kept within bounds in seeking after honour meat drink pleasure or riches Lastly The Apostle having made this enumeration that he may excite the Galatians to the practice of those vertues he commendeth them from this That the Law was not made against them or the practisers of them either to condemn or accuse them In which words by a figure or flowr of speech more is to be understood than is spoken as Psal. 51. -17. even that the Moral Law concerning the standing whereof as to its directing power there was no controversie betwixt Paul and his adversaries doth expresly command and commend them which could not be said of those ceremonial abstinences or performances so much urged by the false Apostles Doct. 1. There is no way for gracious vertues or the fruits of the Spirit to grow and thrive in our heart unlesse the works of the flesh be set against and in some measure mortified these thistles and weeds must be plucked up else they draw the sap and strength of the heart from the good grain The Apostle's method pointeth at so much while he engageth them to mortifie the works of the flesh in the first place and next commendeth unto them the fruits of the Spirit But the fruit of the Spirit is Love joy peace c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice but must also endeavour to have the heart replenished with the contrary gracious vertues otherwise sin being as it were over-powered may lurk for a season but will afterwards revive and take strength Mat. 12. 44 45. for the Apostle having engaged them to mortifie the works of the flesh doth now excite them to the exercise of gracious vertues But the fruit of the Spirit is Love joy peace c. 3. There is no vertue truly saving and acceptable to God but that which floweth from the grace of regeneration The vertues of the Heathen how excellent soever they seemed to be were but shadows of saving vertues as not coming from a clean fountain a gracious root in the heart Joâ— 14. 4. nor yet levelling at the right end God's glory in the chief place Col. 3. 17. but some other thing inferior to that Act. 24. 26. Besides they were not done in faith and so could not be acceptable to God Heb. 11. 6. for the Apostle calleth all those which are vertues indeed the fruits and effects of the Spirit But the fruit of the Spirit is Love joy peace saith he 4. If we compare the graces of God's Spirit with the works of the flesh there will appear such a beauty in the one such deformity in the other such solid satisfaction and contentment in the one and such disquietnesse and vexation of spirit in the other that laying aside the difference which is betwixt them by reason of their original and event those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit and abominate the works of the flesh for the works of the flesh are Adultery witchcraft hatred strife envyings murders but the fruit of the Spirit is Love joy peace long-suffering c. 5. We are to judge of persons and practices by thinking well of them or otherwise not according to the common esteem in which they are among men 1 Cor. 4. 3. but according to the esteem that God hath of them and according to what the Word of God which is the absolute rule of right and wrong Truth and Error doth pronounce concerning them for Paul judgeth it sufficient to commend the practice of those vertues from this that the Law of God did commend them and approved of those who made conscience of them Against such there is no Law saith he Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts THe Apostle in this Verse addeth a new Argument to inforce the practice of that first Rule given ver 13. and cleared ver 19 20 21. to wit that they should not give occasion to or fulfill the lusts of the flesh because those who are Christs as they all professed themselves to be have by vertue of Christ's death crucified and put to death their fleshly corruption with all its sinfull motions whether they be sinfull affections and passions such as those whereby the mans mind doth suffer is troubled and afflicted as malice envie anger and the like or whether they be sinful lusts such as these which are stirred up by fleshly carnal baits and pleasures as motions to intemperance uncleannesse and such like Now those who are Christ's are said to have crucified all those because every one who professeth the Name of Christ hath engaged himself by his profession and covenant sealed in Baptism so to do Rom. 6. 3 4. and the truly Regenerate besides this engagement by profession have actually begun this work so that though this body of corrupt flesh be in them yet by His Spirit Rom. 8. 13. and by imitating His Crosse Rom. 6. 6. they are upon the work of mortifying it suppressing the endeavours and smothering the effects of it Rom. 6. 12. Doct. 1. All they who are led by and walk in the Spirit or who are truly regenerate and who are actually engaged in the work of mortifying their corrupt nature are Christ's in a peculiar manner to wit by right of donation from the Father Joh. 6. 37. by right of emption or redemption 1 Cor. 6. 20. and by right of resignation all such having actually resigned themselves unto Christ as a mansion for Him to dwell and walk in 1 Cor. 6. 19. and in every thing to be guided by Him Act. 9. 6. for the Apostle useth those expressions indifferently as being of equal extent Walk in the Spirit ver 16. and if ye be led by the Spirit ver 18. and in this verse they who are Christs have crucified the flesh 2. The work of mortification striketh at all sin and spareth none aswell pleasant sins whereby fleshly lusts are satisfied as other more vexatious evils whereby the mind doth in a kind suffer and is afflicted for speaking of this work he saith They that are Christs have crucified the flesh that is the root of corruption and then they have crucified all its branches not only affections
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
the ceremoniall Law Doct. 5. So long as the ceremoniall Law did stand in force and vigour the Jews and Gentiles could not be united into one Church for seing by that Law the chief parts of Gods worship were astricted to the Temple at Jerusalem therefore though scattered proselytes of the neighbouring Nations did joyn themselves to the Church of the Jews and in some measure observed the way of Worship then enjoyned Act. 8. 27. yet there was a physicall impossibility for the generality of many Nations far remote from Jerusalem to have served God according to the prescript of Worship which then was besides there was such an habituate and as it were an naturall antipathy transmitted from one generation unto another among the Gentiles against the ceremoniall worship that there was little lesse than a morall impossibility of bringing up the body of the Gentiles unto a cordiall joyning with the Jews in it for the Apostle sheweth the ceremoniall Law behoved to be abrogated in order to an union betwixt these two while he saith Who hath made both one and broken down the middle-wall of partition between us 6. Whoever would make peace betwixt God and himself or betwixt himself and others he ought seriously to think upon those things which stand in the way of peace and set about the removall of them if it be in his power and chiefly those evils in himself of pride vain-glory self-seeking and a contentious disposition which are great obstructions in the way of peace Phil. 2. 3 4. else what ever be his pretences for peace he is no real follower of it for Christ intending to make peace betwixt Jew and Gentile did take away whatever might have impeded it He even broke down the middle wall of partition between them From ver 15 Learn 1. As Gods people in covenant with Him ought to be highly incensed against and averse from any voluntary intire fellowship with those who neglect and contemn the Ordinances of Worship prescribed by God in His Word So those who are without the Church yea and all unregenerate men do look upon the ordinances of Gods Worship as base ridiculous and contemptible and carry a kind of hatred and disdain to all such as make conscience of them for so the ancient Worship prescribed in the ceremoniall Law was the occasion of hatred and enmity betwixt the Gentile who contemned it and the Jew who made conscience of it And therefore is here called the enmity having abolished the enmity 2. As the morall Law contained in the Ten Commandments was no part of that mid-wall of partition between Jew and Gentile seing some of the draughts and lineaments of that Law are upon the hearts of all by nature Rom. 2. 15. So there was no necessity to abrogate this Law at Christs death in order to the uniting of Jew and Gentile neither was it at all abolished for the Law abolished was the Law not simply but the Law of Commandments and these not all but such Commandments as were contained in Ordinances to wit the ceremoniall Law as we shew in the Exposition Even the Law of Commandments contained in Ordinances saith he 3. As God only hath power and liberty to prescribe what manner of Worship He will be served by So He did once give a most observable evidence of this His power and liberty by changing that externall way of worship which was prescribed by Himself under the Old Testament unto another under the New although the internals of His Worship to wit the graces of faith love hope joy in God do remain the same in both Matth. 22. 37 39. for He did abolish the Law of Commandments contained in Ordinances even all the ancient Worship consisting in rites and ceremonies sensible and fleshly observations which God did then prescribe not as simply delighted in them but as accomodating Himself to the childish condition of the Church in those times and hath now appointed a more spirituall way of Worship as more suitable to the grown age of the Church Joh. 4. 21. 23. See further the reasons why the ceremoniall-Law was abolished and concerning that state of indifferency wherein the practice of it was left for a time upon Gal. 2. ver 3. Doct. 2. and ver 4. Doct. 1. 4. It was Christs sufferings and death which put an end to the Law of ceremonies and made the binding power thereof to cease for seing His sufferings were the body and substance of all those shadows they neither did nor could evanish untill Christ had suffered but then they did it being impossible that a shadow and the body whereof it is a shadow can consist in one and the same place Having abolished in His flesh the Law of Commandments contained in Ordinances Vers. -15. For to make in himself of twain one new man so making peace 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby THe Apostle thirdly for further clearing of what he spoke ver 13. that the Gentiles were made nigh to God and His Church in the bloud of Christ holdeth forth two ends which Christ proposed to be brought about in His abolishing the ceremoniall Law First that He might by a manner of new creation make of those two Nations of Jew and Gentile being firmly united to Himself as to their head one people and Church here called one new man to shew the intimacy of that union as also the way how they were united not by bringing any one of them to the fashions and customes of the other for so they should have been made one old man but by bringing both off that way of worship whereon they were the Gentile both from the substance and external manner of their worship as having been wholly idolatrous Gal. 4. 8. The Jew only from the external manner of their worship consisting in fleshly and sensible rites and observations whereby He made them one new Church with new Ordinances of divine worship even such as the Church now enjoyeth under the Gospel and so he concludeth the vers by shewing that Christ did hereby accomplish what he had spoken of Him ver 13 and 14 Even that He had made peace betwixt the two Nations and consequently the Gentiles nigh to the Church by His own bloud this is ver -15. The second end why Christ did abolish the ceremonial Law was that He might reconcile both Jew and Gentile being so united among themselves in one body unto a provoked God which He did by the sacrifice of His own soul and body upon the crosse by the means whereof he did destroy that enmity which was betwixt God and man aswell the sin of the Elect both in its guilt Rom. 8. 1. and power Rom. 6. 6. which was the ground and cause of that enmity Isa. 59. 2. as the ceremoniall Law which was an evidence of it See upon ver 15 This is the sum of ver 16. From Vers. -15. Learn 1. Union in the
Church of Christ is a thing which ought to be prized by us highly and sought after earnestly and so much as there is nothing in our power which we ought not to bestow upon it and dispense with for the acquiring and maintaining of it for so much was it prized by Christ that He gave his own life to procure it and did beat down all His own Ordinances which stood in the way of it He even abolished in His flesh the Law of Commandments contained in Ordinances for to make of twain one new man 2. There are no divisions more hardly curable than those which are about the Religion and Worship of God in so far as they engage not only the credit but also the consciences of the divided parties hence one party so engaged doth pursue what they maintain as that wherein Gods honour and their own salvation are most nearly concerned and doth look upon the other party as an adversary in so far at least to both of those for the Apostle speaking of Christs uniting the Jew and Gentile in one Church and Religion maketh use of a word which sheweth this was a task of no small difficulty even such that no lesse than creating power was required to it while he saith for to make in Himself the word signifieth to creat in Himself of twain one new man 3. So strict and near is that conjunction and union which is especially among true believers in the Church that all of them how far soever dispersed through the world do yet make up but one man and one body as being all whatever be their other differences most strictly united as members unto one head Christ 1 Cor. 12. 27. and animated as to the inward man by the same Spirit of God residing and acting in them Rom. 8. 9. for the Apostle sheweth that all of them whether Jew or Gentile were made not only one people one nation one family but one new man For to make of twain one new man 4. As the essentiall unity of the invisible Church without which the Church could not be a Church doth of necessity depend upon and flow from that union which every particular member hath with Christ as Head seing the grace of love whereby they are knit one to another Col. 3. 14 doth flow from faith Gal. 5. -6. whereby they are united to Him Eph. 3. 17. So the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him the more will be attained unto of harmonious walking among our selves suitable unto that essentiall union which is in the Church of Christ for the Apostle maketh the conjunction of Jews and Gentiles in one Church to depend upon Christ's uniting of them to himself For to make in Himself of twain one new man saith he 5. The peace which ought to be and which Christ calleth for in His Church is not a simple cessation from open strife which may take place even when there remaineth a root of bitternesse in peoples spirits Psal. 55. 21. but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts and the total removal of all former bitternesse of spirits for the peace which Christ did make betwixt Jew and Gentile did follow upon His abolishing the enmity and making them one man so making peace saith he From Vers. 16. Learn 1. Union and peace with men even with good men is to little purpose except there be peace and friendship with God also for the Apostle sheweth that Christ in abolishing the ceremonial Law did design not only the conjunction of the Church among themselves but their reconciliation with God also and the former in subordination to the latter And that He might reconcile both unto God in one body 2. As all mankind have fallen from that state of friendship with God wherein they once were before the fall Eccles. 7. 29. So the repairing of this wofull breach and making up of friendship betwixt God and the Elect was Christ's great businesse in the world for effectuating whereof whatever He did or suffered was in some one way or other subservient for the Apostle sheweth He suffered in the flesh abolished the ceremonial Law united the two Nations that He might reconcile both unto God in one body The word rendred reconcile signifieth the making up of old friendship 3. Though the believing Jews under the Old Testament were reconciled unto God even while the ceremonial Law stood in force Psal. 32. 4. Yet the price by vertue whereof they were reconciled could not be actually payed to wit Christ's death and sufferings except the ceremonial Law had presently evanished See Ver. 15 Doct. 4. neither could Jew and Gentile be united together in one body and so reconciled to God while that Law was in force and binding See Vers. 14. Doct. 5. Therefore and in those respects it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God for so saith Paul He abolished the Law of Commandments in Ordinances that He might reconcile both unto God in one body 4. There can be no reconciliation betwixt God and us except we be united by faith to Christ and to the body of all Believers in Him So that none can be one with God who are not of the mysticall body of His Church yea and in so far will the sense and sweet effects of reconciliation with God be interrupted and obstructed as persons reconciled do give way unto divisions rents and strifes among themselves for the Gentiles and Jews being in one body with Christ and His Church come to be reconciled unto God That He might reconcile both unto God in one body that is being united among themselves in one body under Christ the head as is affirmed vers 15. 5. As Jesus Christ did interpose as mediator and peace-maker to reconcile God and us So He behoved in order unto this end to bear the chastisment of our peace and to lay down His life by a shamefull painfull and cursed death that so the justice of God being fully satisfied for our wrong we might enjoy God's peace and favour with life for he sheweth the mean of their reconciliation was the crosse of Christ not the material tree or matter of the crosse but Christ's sufferings and death upon the crosse That He might reconcile both unto God in one body by the crosse 6. Christ in suffering Himself to be overcome by death did fully destroy sin death the ceremonial Law and every other thing which could impede the reconciliation of the Elect with God He having thereby brought-in the substance of all those legal shadows Col. 3. 17. satisfied the justice of God and purchased grace and strength which afterwards He was to convey unto all Believers for mortifying and subduing the body of sin and death in them Act. 5. 31. for saith Paul He hath slain the enmity thereby that is by the
arguments the first whereof is in this verse and taken from the equity and righteousnesse which is in it even that children should do all the forementioned duties unto their parents to whom under God they owe their very being The Laws of all Nations even of the most barbarous do enjoyn it an◠all creatures who have life and sense are carried in some measure by a kind of instinct unto it Hence Learn 1. The great and main duty which a childe as a childe ought to learn and so to learn as to practise is to obey his parents even to receive their instructions and execute their lawful commands this being a duty which of any other proud and rebellious nature is most averse from and yet such as nature it self doth plead for its equity so that whatever children be otherwise for beauty for strength for quicknesse wisdom activity learning preferment or honour yet this being inlacking they fight against the very law and light of nature and so are a reproach to their parents Prov. 19. 26. and do accelerate the judgement of God upon themselves 1 Sam. 2. 25. for though the obedience here enjoyned doth draw with it all those other duties which children owe to their parents as was shown in the exposition yet it doth in the first place signifie a submissive hearkening unto and obeying of their lawfull commands as the word in the Original doth imply which he doth mainly presse upon children Children obey your parents 2. This duty of obedience to parents belongeth unto all children whatsoever so that neither age sexe place honour or condition do exempt them wholly from it 1 King 2. 19. for he speaketh indefinitly unto all children and of both sexes Children obey your parents 3. Children are bound to obey not only one but both their parents the mother as well as the father yea the holy Ghost doth expresly provide for the mother giving her the precedency Lev. 19. 3. because her sexe being weaker she is the more subject to be despised for he useth a word common to both father and mother while he saith Children obey your parents 4. It is not sufficient that children obey their parents either from a natural instinct or fear of their displeasure or hope of great things to be received from them and enjoyed by them but their obedience must flow from conscience of duty towards God who doth enjo 〈…〉 it and be regulated by and subordinated to that obedience which they owe to Him otherwise their obedience is only heathenish and naturall but not Christian for he commandeth Children obey your parents in the Lord. 5. The nature of man is since the fall become so perverse and backward that there is need of a spur of earnest exhortation inforced with strong and evident reason to stir us up even to those duties which are written in broadest letters upon every mans heart by nature for the Apostle seeth it necessary not only to exhort unto this duty of obedience to parents but also to enforce his exhortation by arguments For this is right saith he 6. The first and chief motive which ought to set us on work to any duty is not so much the advantage which may redound to us by the practice of it as the equity and righteousnesse which is in the thing it self as being commanded by God and well pleasing in His sight for he enforceth obedience to parents from the equity of it before he mention ver 3. the profit which should accresce unto children by it For this is right saith he Vers. 2. Honour thy father and mother which is the first commandment with promise THe Apostle passing-by all other reasons to prove the equity of the former injunction doth pitch upon one to wit the Law of God enjoyning this duty in the fifth Command The scope of which Command is to prescribe all those duties which inferiours owe to their superiours and by consequence which superiours owe to their inferiours where all superiours are expressed by the name of father and mother because the authority of parents is most natural and the yoke of it most easily comported with and therfore all other authority goeth under the name of that to render it lesse invidious to those who are to be subject unto it And the duty enjoyned to inferiors is their giving honour to superiors which implyeth as was shown ver 1. reverence obedience and gratitude Now this command is described from its precedency as being the first and most weighty command in all the second table and from the manner of propounding it not nakedly but with a speciall promise of a particular mercy subjoyned to this command in particular and expressed ver 3. which cannot be said of any other command for the promise annexed to the second is a generall promise of mercy made to such as keep all the commands Hence Learn 1. Whatever God hath commanded in His Word is most righteous equitable and just for he proveth that it is right for children to obey their parents because the Law of God enjoyneth honour thy father and mother 2. Though the Law of Ceremonies given by Moses doth not oblige Christians Christ the substance of those shadows being come Col. 2. 17. nor yet the judiciall Law which was given to the Jewish Commonwealth and to stand and fall with it Numb 36. 6 7. yet the moral Law or the Law of the ten Commandments as being never yet repealed by God doth stand in force and is binding unto Christians for Paul doth urge this duty of obedience unto parents upon children because the morall Law enjoyneth it Honour thy father and mother which is the first commandment with promise 3. So far is God from abolishing different ranks degrees and states among men that He taketh speciall care to have those and publick order in those inviolably preserved while He not only enjoyneth the respective duties of superiors and inferiors but also giveth them the first and chief place among all those other duties which man doth owe to man for saith he honour thy father and mother by whom as we shew are meaned all lawfull superiors and he addeth which is the first commandment to wit in the second table 4. Though God as absolute Lord might enjoyn us obedience to His commands without giving any promise of a reward yet so backward are we to our duty and so mercifull is God that to overcome our backward unwillingnesse He is pleased sweetly to allure us by His gracious promise of a free reward unto our obedience for here is a commandment with promise Vers. 3. That it may be well with thee and thou mayest live long on the earth HEre he sheweth what that promise is and thereby giveth a second argument to inforce the duty of obedience upon children unto parents taken from the profit and advantage which should redound unto them by it for the Lord doth here expresly promise prosperity and long life to all such as make conscience of this
elsewhere for such firmnesse of resolution Acts 21. 13. which resolute frame of heart is wrought and begotten by the Doctrine of the Gospel in so far as it is the mean of making peace and friendship between God and sinners and therefore is this piece of armour called the preparation of the Gospel of peace Now he biddeth them have their feet shod with this preparation and thereby sheweth it doth answer that part of the bodily armour which is called the leg or foot-harnesse which did serve to defend the legs and feet of souldiers against cold thornes stones and other roughnesse of the way In like manner this prepared resolute frame of heart to charge through all difficulties doth not only guard the soul against the pollution of filthy tentations which it doth meet with in the way Psal. 119. 105 but also engageth the Christian souldier to go through all the crosses hardships and difficulties of the way with courage and chearfulnesse Doct. 1. The Christian souldier is so to stand in the fight as that he be also daily advancing and marching forwards in his way towards heaven His duty is both to stand and to advance at once in severall respects he is to withstand and stand against his spirituall adversary and yet to advance and make progresse towards Christ perfection in grace and his journeys end yea and the more firmly he stand against the one he advanceth with greater speed towards the other for the Apostle having exhorted them to stand ver 14 he insinuateth here that they must be also advancing while he biddeth them put on the foot or leg-harnesse of resolution which piece of armour was usefull for souldiers chiefly when they were upon their march And your feet shod 2. The way wherein the Christian souldier is to march and advance towards heaven is not plain and smooth or free from trouble and hazard but beset with tentations and afflictions as with so many sharp stones piercing briers and thorns which make a way impassible to bare-footed travellers for there was no need of the foot-harnesse to which he here alludeth but in such a way And your feet shod 3. The Christian souldier therefore must arm himself with a firm and well grounded resolution and purpose of heart to charge through all difficulties how dear soever it may cost him this being another necessary piece of the Christians armour without the which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even all such as unexpected difficulties and crosses do easily and usually drive an unprepared heart to yeeld unto to wit impatience Gen. 30. 1. repining against the Lord Jonah 4. 9. a spirit of revenge against instruments 2 Sam. 16. 9. fainting in duty Heb. 12. 12. closing with sinfull means for attaining an outgate 1 Sam. 28. 7. despare of an outgate 1 Sam. 27. 1 questioning an interest in God because of the crosse Juag 6. 13. and such like for the Apostle commandeth the Christian souldier to arm himself with such a prepared and resolute frame of heart And your feet shod with the preparation 4. It is not every resolution and purpose which will guard the heart against these fore-mentioned blows and tentations but such as floweth from the glad-tidings and intimation of peace and friendship made up between God and us all our other resolutions will be at length outwearied and broken by continuall crosses and hardships Isa. 40. 30. but the Christian who is armed with this endureth to the end as knowing God is his friend Psal. 23. 4. there is not wrath in his cup Isa. 53. 5. his wearisome journey will at last have an happy close Heb. 4. 9. for the Apostle commandeth them to put on such a prepared frame of heart as floweth from the intimation of their peace with God while he calleth it the preparation of the Gospel of peace 5. The Gospel is only that Doctrine which bringeth peace between God and rebels the Law indeed discovereth the feed Rom. 3. -20. but the Gospel doth not only shew that peace and friendship may be had Luke 2. 14. but also the tearms upon which it is obtained Rom. 5. 1. yea and by means of the preaching thereof the Lord doth work us up to imbrace these tearms Rom. 10. 14 15 17. for he ascribeth the making up of our peace with God to the Gospel while he calleth it the Gospel of peace 6. Where the Gospel is blessed of God for making up of friendship and peace it will be attended in all to whom it is so blessed with a firm and stedfast resolution to follow God in the way of duty notwithstanding of all difficulties and hardships for he maketh their putting on this prepared frame of heart to be the native result of peace made with God by means of the Gospel while he saith Having your feet shod with the preparation of the Gospel of peace Vers. 16. Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked THe fourth piece of armour the putting-on and use-making whereof is recommended to them above all the rest is the grace of faith by which we believe the truth of Gods Word in general Act. 24. 14. and in a special manner do receive Joh. 1. 12. and rest upon Christ Isa. 26. 3. for grace here Philip. 4. 13. and glory hereafter 1 Tim. 1. -16. as He is offered in the Gospel Gal. 2. 16. And it answereth that part of the bodily armour called the shield which was a broad and large piece made of some strong mettal and being made use of by a skilfull hand did defend the whole body supply the weaknesse of any other part of the armour and guard against all sort of stroaks from the enemy In like manner faith is a grace of so large extent that it reacheth help to the soul in all its severall cases Habak 2. -4. it strengtheneth and supplyeth the inlacks of all other graces Act. 15. -9. yea and guardeth against tentations of all sorts Mark 9. 23. but more particularly as the Apostle doth here expresse it quencheth these oâ— Satan that wicked one his tentations which are called fiery darts that is violent and piercing tentations whereby the soul is inflamed with a vehement heat whether of boyling lusts or raging dispair and faith doth not only repell some of those tentations before they seize upon the soul but also quench and extinguish that heat pain and horrour which boyleth in the soul being wounded by these All which the grace of faith effectuateth not by its own strength or force but through the vertue of Christ whom it doth apprehend whose power and merit imployed by faith doth allay and quench all that heat whether of inflaming lusts or of boyling impatience horrour and dispair which those tentations do kindle in the heart wherein they light â—nd are entertained Hence Learn 1. Though the Lords Ministers ought to make