bitter and implacable persecutors as having some respect to conscience in other things and being acted in this from the principles of a deluded conscience Joh. 16. 2. which of all other ties doth most strictly bind and most effectually drive forward to fulfill its dictates especially in things of religious concernment Act. 13. 50. for Paul who profited in the Jews Religion above his equals and was exceedingly zealous did persecute the Church 9. The life and way of some who are engaged in a false Religion may be so blamelesse and according to the dictates of their deluded conscience so strict as that it may be a copie unto those who professe the true Religion and a reproof to many such for their palpable negligence so was Paul's way while he was a Pharisee even such as may serve for a copie unto Christians to walk by in several things as first to be active in spreading the true Religion in our places and stations and bearing down of contrary Errors as he was in persecuting the Christian Church because it was opposite to the Jewish Religion professed by him Secondly that what we do in Religion or for God we do it not negligently but with all our might Eccl. 9. 10. and to the uttermost of what our power can reach as he did persecute the Church not lazily but above measure or extreamly Thirdly that we labour to profit advance and grow in Religion both as to the knowledge of Truth contained in it Heb. 6. 1. and practise according to those Truths 2 Pet. 1. 5. as he profited in the Jewish Religion Fourthly that in the matter of growth there be an holy emulation and strife with others that we may outstrip them as he profited above many of his equalâ— Fiftly that we be zealous for our Religion as having love to it and to the honouring of God whether by our selves or others according to it Act. 15. 3. together with grief and anger when God is dishonoured and Religion wronged Joh. 2. 15 16 17. as Paul was zealous of the Traditions of his fathers for zeal hath in it a mixture of love and anger Doct. 10. As love to the honour of God may engage a man sometimes to speak to his own commendation So there would be that modesty and sobriety of spirit as it may appear he doth not speak from arrogancy or pride and that he seeketh not his own commendation in speaking for Paul commendeth his own diligence and abilities that thereby he may commend Free-grace which delivered him out of that state but with great modesty for he saith not he profited more than all but more than many and not more than his superiours but more than his equals to wit for time and age and those not in all the world but of his own nation 11. As our affections of joy love hatred anger and grief are by nature so corrupt Eph. 2. 3. that even the choicest of them if they be not brought in subjection to the Word by the Spirit of God will lay forth themselves rather upon forbidden and unlawfull objects than that which is warrantable and commanded by the Lord So our zeal and fervency of spirit in particular will bend it self more toward the maintenance of Error than of Truth for Error is the birth of our own invention Gal. 5. 20. and hath the rise from some unmortified lust within which it doth gratifie 2 Tim. 4. 3. so is not Truth Thus Paul sheweth that his zeal tended more to maintain that part of the Jewish Religion which was unwarrantable to wit the unwritten Traditions than all the rest of it And was much more zealous of the Traditions of my fathers saith he Vers. 15. But when it pleased God who separated me from my mothers womb and called me by his grace 16. To reveal his Son in me that I might preach Him among the Heathen immediately I conferred not with flesh and bloud 17. Neither went I up to Jerusalem to them which were Apostles before me but I went into Arabia and returned again unto Damoscus HEre is a second Evidence of the truth of what he formerly asserted ver 11. and 12. to wit that as God in His providence had been making way both in Paul's birth and education for that which He had purposed to imploy him in so when it pleased God at the time of his gracious and effectual calling ver 15. to make Christ and the doctrine of Redemption by Christ known unto him by extraordinary and immediate revelation Act. 9. 4. that as an Apostle immediately called by God ver 1. he might publish the knowledge of Christ among the Gentiles he was so much perswaded of his immediate Call from God that he did not debate the matter neither with himself nor others who might have disswaded him from giving obedience to it ver 16 but immediately went about the discharging of his Apostolick Office not without great hazard and pains to himself in Arabia and Damascus without so much as once visiting any of the Apostles ver 17. far lesse went he to be instructed in the knowledge of the Gospel by them or to receive Ordination unto the Ministerial Office from them as his adversaries did falsly alleage of him the falshood whereof he is here making evident From Vers. 15. Learn 1. Such is the power of God's good pleasure whereby He doth whatsoever He willeth in Heaven and Earth Ps. 135. 6. that the will of man though never so deeply engaged in the course of sin and wickednesse cannot resist it but most willingly doth yeeld unto it whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerfull effects of drawing a sinner out of Nature to the state of Grace as it appeareth from the adversative particle But whereby the Apostle opposeth Gods pleasure to his own former weaknesse as prevailing over it But when it pleased God c. 2. The fountain-cause of man's salvation and of all things tending to it especially of his effectual calling and of that whereby he is made first to differ from another is God's good-pleasure and nothing present Eph. 2. 1. or foreseen to be Rom. 9. 11. in the person who is called for the Apostle ascribeth all of that kind in himself to the pleasure of God But when it pleased God to reveal His Son in me 3. The disposing of events or of things which shall fall out together with the time when they shall fall out are wholly ordered by God's will and pleasure for this pleasure of His circumscribeth even the time of Paul's calling But when it pleased God then and neither sooner nor later was Christ revealed to him 4. The Lord by His working in us and particular acts of providence towards us is often making way for some hid design and purpose of His about us which for the time we are ignorant of but when it appeareth by the event a wonderfull contexture of providences making way for it and
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
them in their leaving of it yea and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it for so doth Paul If an Angel preach besides what we have preached let him be accursed 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set by declaring the whole Counsel of God unto them Act. 20. 27. and keeping up no Truth necessary for Salvation from them for Paul was thus faithful to the Galatians else he could not denounce those accursed who would preach any thing to wit as necessary to Salvation even besides that which he had preached unto them as he doth here 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel Eph. 1. 6 7 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it is so dishonourable to God whose wisdom is hereby taxed as defective so destructive to the Doctrine of the Gospel it self ver 7. and so perniciously poisonable to the souls of People Act. 15. 24. that they who are guilty of this sin and labour to seduce others to imbrace their pernicious Errors are liable to the terrible curse of eternal separation from Christ and ought to be pronounced such judicially by the Church Tit. 3. 10. Let him be accursed or Let him be Anathema which was one kind of that dreadfull sentence of Excommunication as it was used with the Jews and the word signifieth that which is put apart from the use of man and dedicated unto God with the accursing of them who should convert it to their own use and so by a translated sense it signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin and denouncing of threatnings against all without exception who are guilty of the sin threatned the word of reproof and threatning will have the more weight from his mouth and when the Word is dispensed with evident respect to persons so that the faults of some are sharply rebuked when the sins of others equally guilty for by-respects are wholly connived at usually no person careth for it therefore Paul that the judgment denounced may have the more weight with others exempteth not himself if so he should be found guilty of the sin against which he threatneth Though saith he even I Paul or any other of the Apostles preach any other Doctrine c. 7. As people when they discern any excellencies or perfections whether in gifts or graces in Ministers are ready to take upon trust whatever they deliver so nothing of that kind should make faith to what they preach if it be not founded upon the Word of Truth the first of these is supposed the other more directly expressed while he saith If we or an Angel from Heaven preach any other Doctrine let him be accursed 8. The Authority of the Gospel and written Word is far above the Authority of the most trust-worthy Men yea and of the glorified Angels So that neither Man nor Angel Church or any other can adde any Authority to it as though without the testimony of those it had not sufficient Authority in it self 2 Pet. 1. 19. and from God the Author of it 2 Tim. 3. 16. to give faith unto it neither can they detract any thing from its Authority though they should all in one voice contradict it as it appeareth from this impossible case supposed by the Apostle Though we or an Angel from Heaven preach any other Gospel let him be accursed Vers. 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THat the Apostle may shew what he spoke proceeded neither from rage nor rashnesse he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin Doct. 1. Such is the incapacity of mens minds to understand the things of God Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep Heb. 2. 1. Yea such is the deadnesse slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving Truths at first when they are offered Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers especially fundamental Truths Philip. 3. 1. and of daily use and practice 2 Pet. 1. 12. which frequent inculcating of one and the same thing must flow not from lazinesse occasioning vain and idle repetitions condemned Mat. 6. 7. but from the zeal of God respect to and compassion of the peoples necessity for Paul doth inculcate and again repeat this necessary and fundamental Truth that the Doctrine of the Apostles and by consequence their Writings 1 Joh. 1. 1. have Divine Authority and are throughly sufficient to Salvation without any mixture of humane Traditions added to them As I said before so say I now again 2. Though zeal for God and Truth with servency in the delivery of Truth chiefly in the reproof of sin Isa. 58. 1. be required in a Minister yet he is carefully to guard lest under pretence of zeal he vent his inconsiderate and fleshly passions or lest he give any ground for people to conceive so of him for Paul guardeth against this by repeating advisedly what he had presently spoken As I said before so say I now again 3. It is not enough for the Salvation of peoples souls to have the Gospel preached in purity among them except it he also received by them as labouring to understand the purpose of it Act. 8. 30. giving assent unto the truth of it in their understanding Heb. 4. 2. and imbracing the good things offered by it in their heart and affections 1 Tim. 1. 15. for whereas ver 8. Paul said they are accursed who teach otherwise than he had preached here he saith they are accursed who preach otherwise than they had received whereby it appeareth as Paul had preached the Gospel of Christ so the Galatians received it to wit the whole bulk of Church-members come to age the two first wayes mentioned in the Doctrine and sincere Believers among them in the last way Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ. HEre is a second Argument proving the Divine Authority of the Gospel which Paul had preached to those Galatians taken partly from the scope of his Doctrine which was not to perswade men that is by a necessary Ellipsis and a construction somwhat unusual he did not by his Doctrine perswade men to be
Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
beloved Christians let me exhort you all and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leasure from your other imployments Give more of your time to the searching of Scripture and labour to understand the mind of God concerning your Salvation revealed therein Hereby shall you be preserved from being led aside by Satans emissaries who do erre not knowing the Scriptures Matth. 22. 29. Hereby ye shall be made wise unto Salvation and rendered victorious over your strongest lusts and throughly fitted for the most difficult duties while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine for reproof for correction for instruction in righteousnesse and thereby make you perfect throughly furnished unto all good works 2 Tim 3. 16 17. Only in order to the gaining of those rich advantages by reading Scripture ye would read not superficially but conscientiously attentivly and devoutly and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace What humane frailties you discerne in this piece of mine which doubtlesse are not a few pitie them and so much the more pray for me that I may discern and amend them and if any will be so faithfull and free as to advertise me either immediately or by causing others to acquaint me with them I shall God willing be humbly thankfull and endeavour to make the best use I can of their freedom knowing that such reproofs will not break my head but be as a precious ointment The great and gracious God blesse all your endeavours for advancing your selves and your relations in knowledge and grace So prayeth Kilwinning Nov. 12. 1658. Your servant in the Lord JAMES FERGUSSON ERRATA Page Line Read 6 11 subscribe 10 24 5. 13 28 had deserted 1â— 28 their 20 7 believing â—1 6 their 24 15 dele to 36 9 wickednesse 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid 35 9. 19. 84 13 dele who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and A brief Exposition of the Epistle of Paul to the Galatians The ARGUMENT PAul having planted several Churches in Galatia Act. 16. 6. and 18. 23. a region of Asia the lesse and being now as it seemeth a prisoner at Rome chap. 6. 17. some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul chap. 1. 6. perswading them that the observation of the Levitical Ceremonies now abolished was necessary chap. 6. 13. and that justification and salvation were partly from faith in Christ and partly also from their own works chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle no wayes to be compared with the other Apostles who had seen Christ in the flesh as may be gathered from chap. 2. 6 9. and therefore his doctrine was but false Upon which occasion the Apostle writeth unto them this Epistle wherein his scope is to convince those Galatians of their Errors to reduce them to the right way to confirm them in the Truth and to presse upon them the duties of an holy life chap. 3 and 4 c. which he laboureth to effectuate after prefacing to ver 6. chap. 1. First by asserting the truth of the Gospel preached by him and the Authority of his own Apostleship to ver 15. of chap. 2. Secondly by vindicating the true doctrine of justification by faith and of the temporary use and abrogation of the Levitical Law and of the whole legal dispensation of the Covenant of Grace to the end of chap. 4. Thirdly by instructing them in the right use of Christian Liberty having exhorted them to stand to it and pointing out and pressing upon them the exercise of several Christian Vertues to ver 11. of chap. 6. From whence he concludeth the Epistle to the end of chap. 6. CHAP. I. IN the first part of this Chapter is the preface to the whole Epistle containing the party who did write it ver 1 2 the party to whom it was written ver 2. the salutation ver 3. a description of Jesus Christ from the work of Redemption ver 4. and a thanksgiving to God for this work ver 5. In the second part he reproveth the Galatians for their defection from the Gospel ver 6. to Errors which did overturn it ver 7. In the third part that he may justifie this reproof he asserteth the divine authority of the Gospel preached by him First by cursing those who should hold out another Gospel differing from it ver 8 9. Secondly from the scope of his doctrine and his aim in preaching it ver 10. Thirdly because both the first saving knowledge which he had of the Gospel and his office to preach it were immediatly from God and not from men whether Apostles or any other ver 11 12. whereof he giveth several evidences As first that ever untill the instant of his conversion he was a learned but persecuting Pharisee ver 13 14. Secondly that being miraculously converted and called he went presently with no small pains and hazard to discharge his Apostolick Office without instruction or authority received from any Apostle ver 15 16 17. Thirdly that after three years he went to Peter but not to be informed by him or to receive ordination from him or from any other Apostle ver 18 19. The truth of all which history he confirmeth by an oath ver 20. Fourthly that he preached as an Apostle in Syria and Cilicia with the approbation of the Christian Jews whom formerly he had persecuted ver 21 22 23 24. Vers. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised Him from the dead 2. And all the Brethren which are with me unto the Churches of Galatia IN these two Verses is the Inscription of the Epistle holding forth 1. Who did write it to wit Paul described from his Office and his Call to that Office which were both wholly divine as being immediately from God ver 1. And the Brethren with him such were eminent Professors but especially publick Preachers who then were with Paul and did give their testimony to those Truths contained in this Epistle though they were not the immediate Pen-men of the holy Ghost in it as Paul was 2. To whom the Epistle was written ver 2. From ver 1. Learn 1. Free-grace doth often light upon the most unworthy not only by giving grace and salvation to themselves but also making them sometimes instrumental for the Kingdom of Christ and for bringing about the salvation of others for Paul once a wicked persecutor 1 Tim. 1. 13 is now made an eminent Apostle Paul an
are so soon removed from Him that called you into the grace of Christ unto another Gospel IN the second part of the Chapter that the Apostle may reclaim those Galatians from their Errors he falleth upon them with a sad though most gentle reproof wherein by way of admiration at their unconstancy he chargeth them with the sin of suffering themselves to be so easily and so soon seduced by their false Teachers from the Truth which they had once imbraced whereof he mentioneth three dangerous consequences first That hereby they had made defection from God who called them and consequently were ungratefull as walking unworthy of their heavenly calling Eph. 4. 1. Secondly That herein they had the doctrine of Free-grace through Jesus Christ without which they could not be saved Eph. 2. 8. And thirdly They had imbraced another Gospel and way of Salvation held forth by the false Apostles concerning which he declareth his judgment in the following Verse Doct. 1. It is the duty of Christ's Ministers not only to hold out the pure and sincere truth of the Gospel unto the People of their Charge Act. 20. 27. But also to defend it by convincing of gainsayers and by reproving those sadly who are carried away with contrary errors for so doth the Apostle here reprove those Galatians I marvel that ye are so soon removed 2. The Ministers of Jesus Christ are in all their reproofs chiefly against such who are carried away with the spirit of error and are not incorrigible in their error to use much moderation and meeknesse eschewing all sharpnesse of speech at least until pains be taken to inform their judgment and this left the evil which they intend to cure be otherwise made worse for although Paul intend afterwards chap. 3. ver 1. having once confirmed his Doctrine from Scripture to rebuke them most sharply yet he doth not here at the first entry in an upbraiding way shame them but using much moderation and meeknesse with admiration and grief maketh mention of their levity unto them and this because many of them at least were not yet incorrigible chap. 5. 10. I marvel c. saith he 3. They are also in all their reproofs to use much warinesse and circumspection not omitting any circumstance which may justly extenuate the sin reproved or furnish with any ground of hope concerning the amendment of him who is reproved for hereby the bitter potion of a medicinal reproof is much sweetned the guilty patient alluted to the more thorow-receiving of it Paul useth this circumspection while he saith not ye of your selves do remove to another Gospel but ye are removed passively thereby laying the chief part of the blame upon others and while he speaketh of them in the present time not that they were already removed but as being in the act of removing so that their case was not desperate I marvel that ye are removed In the Original it is a word of the present time 4. The most quick-sighted of Christ's Ministers may be much deceived and disappointed in their expectation of good things from some eminent Professors for in charity they are obliged to hope the best of all 1 Cor. 13. 7. in whom the contrary doth not appear Tit. 1. 16. and so may readily fall short of their hope as Paul sheweth he did while he saith I marvel that ye are removed importing that their defection had fallen forth beyond his expectation for at such things men use to marvel Mark 15. 44. Doct. 5. The Servants of Jesus Christ are not under the pretence of warinesse and circumspection in reproving to omit any circumstance which may deservedly aggrege the sin reproved whereby the guilt may be charged home with greater weight upon the sinners conscience 2 Sam. 12. 7. prudence and faithful freedom may well consist Mat. 10. 16. Thus Paul heapeth together several things whereby their apostasie was aggreged as that it was sudden a turning from God and to another Gospel I marvel that ye are so soon removed c. 6. How great need have they who stand to take heed lest they fall 1 Cor. 10. 12. seing such is mans inconstancy especially in the matter of Religion that they who are flourishing Professors of saving Truths now may upon a sudden and with very little ado be carried away to soul-destroying Errors before it be long for such were those Errors unto which the Galatians were removed chap. 5. 2. and that so soon either after their first conversion or after the time when they were first assaulted by the false Apostles which doth not militate against the doctrine of perseverance seing Paul speaketh to the whole visible Church among whom some had never saving grace and for the few truly gracious which were among them there is nothing here to prove that their falling away was either total or final 7. This aggregeth the sin of any person not a little when he doth suddenly without difficulty or resistance and with ease succumbe and yeeld unto the tentation for hereby is their defection aggreged even that they were so soon removed they did not long resist the â—â—ntation 8. Though active seducers of others from Truth be more inexcusable than simple creatures that are seduced by them Rom. 16. 18. Yet even those of the latter sort are not altogether free of guilt when the blind do lead the blind both fall together in the ditch for herein were these Galatians guilty that they did suffer themselves to be seduced or so soon removed from Him that called them 9. As the dangerous consequences which follow upon Error ought to be presented unto People that thereby they may be made the more to flie from it So there are some Errors in Doctrine which do no lesse separate the person erring from God and interest in free-grace than profanity of life doth of which Errors this is one the maintaining of Justification by works for Paul sheweth that by this Error they were removed from God who had called them and from the grace of Christ. 10. As the inward effectual calling of sinners from the state of nature unto grace is the work of God which He bringeth about by the preaching of His Word 1 Cor. 1. 21. Yea and the external calling of men from Idols to be Members of the visible Church which is attended with professed subjection upon his part who is called unto God's Laws and Ordinances is his work also though in an inferiour degree and respect So it is no small aggravation of sin or error in any person when it is evidently inconsistent with or reflecting upon that state unto which he is called for Paul describeth God here as elswhere chap. 5. 8. from His calling of them and chooseth to describe Him so while he is speaking of their defection that hereby he may aggrege it as reflecting so much upon their calling From Him that called you 11. The Gospel is a Doctrine which holdeth forth much of Christ's free-grace and good-will to
sinners and specially in this that Heaven and Salvation though purchased at a dear rate by Christ Joh. 3. 16. is notwithstanding freely offered unto all Rev. 22. 17. and really to be bestowed upon all who do but come to Him Joh. 5. 40. and by saving-faith lay hold upon Him Joh. 3. 36. for God's calling them to receive the Doctrine of the Gospel is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers and those that are acted by a seducing spirit to usher-in their Errors by some excellent designations as of New-Lights a more pure Gospel-way and what not as here they design their Eerror by the name of another Gospel and this doubtlesse as they would have had the people believe a more excellent Gospel than what Paul had preached for Paul in imitation of the false Apostles calleth their Errors Another Gospel Vers. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ. THe Apostle taketh away that excellent title from the error of the false Apostles whereby themselves did design it and denieth it to be a Gospel at all yea and to be any other thing but the invention of men whereby they troubled the Churches peace and laboured to overturn and corrupt the doctrine of the Gospel Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People by taking off the vail of fair pretences wherewith Error useth to be covered and so made the more taking and to set it forth in its vilest colours that People may loath it for Paul doth take the name of Gospel from this error declaring it to be nothing else but a perverting of the Gospel Which is not another 2. There is but one Gospel one in number and no more and but one way to Salvation held out in the Gospel which is by Faith laying hold upon the righteousnesse of Christ Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this it is no Gospel no glad-tidings of Salvation but a perverting of the Gospel for so doth Paul affirm of the doctrine taught by the false Apostles Which is not another c. 3. The proper effect of Error is to trouble the Churches peace first their outward peace among themselves the patrons of Error being zealous of nothing so much as to gain many followers Mat. 23. 15. for attaining whereof they scruple not much to make wofull rents and deplorable schismes within the Church Rom. 16. 17. Secondly their inward peace of conscience while some are thereby rendred first perplexed and anxious what to choose or what to refuse and at last are made to question all Truth 1 Cor. 15. 32. and others to imbrace Error for Truth and so to ground their peace upon an unsure foundation which can give no solid peace no not in the mean time and whatever false peace is thereby offered it will afterwards end in trouble Jude 13. Hence it is said here of the false Apostles by Paul There be some that trouble you to wit by their Errors The Scripture-use of the word is mainly to signifie inward trouble anxiety fear and perplexity of mind Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters Job 5. 4 7. which usually cometh to passe by great winds Jona 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine Eph. 4. 14. Doct. 4. Then is usually the design of Satan and of his instruments against Truth most dangerous and so most to be watched against and feared Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences for here when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's ver 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people who are in hazard of seduction or already seduced unto Error are to be tendered and by all means servently to be laboured with in order to their confirmation or recovery Jude 22 23. Yet these obdured Leaders and desperate Seducers are not much to be taken notice of Paul thinketh such unworthy whom he should once name But there be some that trouble you 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ and partly by the merit of good works is a perverting and total overturning of the Gospel in so far as it contradicteth the main scope of the Gospel which is to hold out and exalt Christ as our compleat Saviour Mediator and Ransom and not in part only Eph. 2. 7 8 9. 1 Joh. 1. 7. Hence the false Apostles while they presse justification by works as appeareth from the tenour of the following dispute are said to pervert the Gospel of Christ. Vers. 8. But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed IN the third part of the Chapter the Apostle that he may justifie his former reproof asserteth the Divine Authority of that Gospel which he had preached unto them And first by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it The certainty of which denounciation he confirmeth from the supposition of an impossible case That if either he himself or the other Apostles with him Yea or if an Angel from Heaven should teach otherwise they were not to be exempted from this curse and therefore much lesse should there be exemption for others Doct. 1. The written Word of God without the help of unwritten traditions containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it for the written Word comprehendeth the sum and substance of all that Paul preached or believed Act. 24. 14. and no Doctrine differing from what he had preached was to be taught under the hazard of a curse which could not be except he had preached all necessary Truths Let him be accursed saith he who preacheth any other Gospel 2. Whatever Doctrine is propounded unto the Church as a part of God's Word and necessary to Salvation if it be diverse and differing from or besides the written Word though it be not directly contrary unto it it is a cursed Doctrine and the Authors thereof accursed The Ambassador who speaketh any thing beside his Commission is as well in a fault as he who speaketh the contrary though not so much for saith the Apostle If we preach unto you any other Doctrine than that the word signifieth besides that we have preached unto you let us be accursed 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation that nothing imaginable no not the authority of an Angel from Heaven may prevail to brangle
acceptation with Christ his being approven of Him and the testimony of a good conscience for fidelity in His Service more than all the favour countenance applause or any advantage flowing from these which he can receive from men and before he hazard the losse of the former he will rather a thousand times imbrace with gladnesse the most certain losse of the latter for Paul maketh this an argument why he did not seek to please men because that hereby he should lose the approbation of Christ Fâ—ra if I yet pleased men I should not be the Servant of Christ. Vers. 11. But I certifie you Brethren that the Gospel which was preached of me is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ. THe Apostle addeth a third Argument to prove the Divinity of that Gospel which he had preached whereby he asserteth also his own lawfull Call to be an Apostle which was questioned by his adversaries affirming as it appeareth from his so much insisting to demonstrate the contrary from ver 13. chap. 1. to ver 15. chap. 2. that he was no Apostle but some ordinary Preacher who had received the Doctrine of the Gospel at the second hand only and having so received it had now himself corrupted it contrary to what was taught by the other Apostles James and Cephas of whose Authority and Patrociny his adversaries did falsly boast whereby they created a prejudice in the minds of those Galatians both against Paul's person and his doctrine which he wipeth off while he prosecuteth this Argument at large And in the first place he propoundeth the Argument as a thing known at least which could not be contradicted to wit that the Gospel preached by him was not after man ver 11. that is as he explaineth presently he neither received it of man or he received not his Office to teach and preach the Gospel from any meer man and so was no ordinary Preacher Neither was he taught it by man that is the knowledge which he had of the Gospel was not by any ordinary mean or instruction from men and so he had it not at the second hand but it was immediately revealed to him by Jesus Christ and therefore behoved to be divine ver 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people even though deeply prejudicate against him so long as there is any hope of gaining them for thus doth Paul to these Galatians while he calleth them Brethren 2. It is the usual custom of Hereticks and adversaries of Truth when they have nothing to say in reason against the Doctrine it self to cast reproach upon the persons of those who preach it and especially to question their Call and Authority to preach that so they may indirectly at least reflect upon the Doctrine which they preach So do the Papists now against the Ministers of the Reformed Churches and so did the false Apostles then against Paul as we cleared in giving the sense of the words and appeareth from his asserting his Call to be an Apostle It is not after men neither received I it from man 3. When subtil wits do thus puzle the People of God by such diversions from the main purpose and by Arguments which do not directly strike at the Truth in question it is nevertheless the part of Christs able and faithfull Ministers to take off those indirect prejudices by shewing how groundlesse they are and particularly they are not only to clear the truth of the Doctrine but also their own Call from God to preach that Doctrine for so doth Paul here and to the end of the Chapter Now I certifie you Brethren c. 4. As none may take upon him to dispense the Word of God publickly unto others without a lawful Call from God to do it Rom. 10. 15. So there are several sorts of callings one of men and ordinary when God calleth by the voices and consent of men following the Laws of the Word 2 Tim. 2. 2. another of God and extraordinary when He doth call immediately the Call of the Church not interveening Joh. 20. 21. for Paul doth not preach untill he receive the Office to preach and this not of man in the ordinary way and so of God extraordinarily For neither received I it of man saith he 5. They who are to teach others are first to be taught themselves to wit ordinary Preachers by ordinary means whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers Tit. 1. 9. The Priests lips should keep knowledge and they should seek the Law at his mouth Mal. 2. 7. for as Paul received an Office to preach the Gospel so he was taught and instructed in the Gospel I neither received it neither was taught it but by revelation 6. It was required to the Office of an Apostle that the person called to it should have the infallible knowledge of the truth of the Gospel and this not wholly by the help of humane means as we do now learn knowledge at Schools of Learning and by our own private study but also and mainly by immediate inspiration from the Spirit of God for Paul sheweth that the Gospel was not taught him of man and this he saith not to depresse humane learning and the knowledge of divine Mysteries which we attain unto by the help of Learned-men and of their Writings this being the ordinary way of attaining knowledge now 1 Tim. 4. 13. 2 Tim. 2. 2. but that hereby he may obviate the calumny of his adversaries who alleaged he had the knowledge of the Gospel by ordinary instruction from men only and so was no Apostle Neither was I taught it but by the revelation of Jesus Christ that is it was immediately revealed unto him by Christ. 7. And this that Christ is opposed unto man doth point at His Deity See Vers. 1. Doct. 5. Vers. 13. For ye have heard of my conversation in time past in the Jews Religion how that beyond measure I persecuted the Church of God and wasted it 14. And profited in the Jews Religion above many my equals in mine own Nation being more exceedingly zealous of the traditions of my fathers BEcause the Argument presently mentioned is most weighty therefore the Apostle doth at large prosecute it and giveth in this Chapter four Evidences of the truth of what he asserted in it to wit That neither the knowledge which he had of the Gospel was from humane perswasion or by ordinary means nor yet his Call to preach the Gospel was from the suffrage of men or any Authority conveyed by man but both of them were immediately from God The first Evidence relating mainly to the first branch of the Assertion is The hostile mind which he carried against the Christian Church while he was a Pharisee Act. 26. 5. in persecuting and making
tending to it is also manifested with it Thus the Lord had separated Paul from the mothers womb to preach the Gospel among the Gentiles whereby is meant that God was without Paul's knowledge preparing him for that Office by His providence about him from his very birth as that he was born of such parents with such a bodily temper fitted as it would appear to endure much travel and hardships that he was educated at the feet of Gamaliel that he was a Pharisee instructed in all humane and divine learning according to the Law c. 5. The effectual calling of the Elect in time whereby they are drawn to Jesus Christ Joh. 6. 44. and inabled to imbrace Him as He is offered 1 Tim. 1. 15. their minds being savingly illuminated Act. 26. 18. and their wills renewed Ezek. 36. 26. is the work of God's almighty Power and Grace in the first instant of which work man doth only receive the impression from Grace and hath no active influence in it Eph. 2. 5. This doth Paul assert while he saith God called me by His Grace From Vers. 16. Learn 1. However man by the light of Nature Rom. 2. 14 15. and by the works of Creation Rom. 1 19 20. and Providence Psal. 19. 1. may attain to know there is a God and that this God should be served Act. 17. 23. and will be terrible to those who serve Him not Rom. 1. 23. Yet the knowledge of Jesus Christ the Son of God and of Redemption purchased to lost sinners through Him is a thing which the greatest Wits by the fore-mentioned helps cannot reach except it be revealed unto them either by an ordinary or extraordinary revelation for even Paul had this knowledge by revelation It pleased God to reveal His Son in me 2. As there is an ordinary way of revealing Christ to souls to wit by the Word preached Rom. 10. 17. and God's blessing upon the Word 1 Cor. 3. 7. so there is another extraordinary without the Word preached whether by voice instinct or apparition This latter way was Christ revealed to Paul as appeareth not only from the history of his conversion Act. 9. and 22. chapters but also from the expression here used to reveal His Son not to but in me whereby as some conceive is signified that the grace and knowledge of Christ did from Heaven immediately break-in upon his soul. 3. The knowledge of Jesus Christ which Ministers especially do receive from God is not only for themselves but that it may be communicated by them unto others So that the Lord doth bestow the more liberally upon them for His Peoples sake 2 Cor. 1. 4. Thus God revealed His Son in Paul that he might preach Him among the Heathen 4. Though before Christ's coming in the flesh the doctrine of Salvation was by God's appointment confined in narrow bounds Psal. 147. 19 20. Yet by Christ's death the partition-wall was removed and the division which was betwixt the Jews and the Gentiles quite abolished Eph. 2. 13. so that the doctrine of Salvation was to be spread among the Heathen and this that the Prophecies of the calling of the Gentiles might be fulfilled Psal. 2. 8. Isa. 2. 2. That I should preach Him among the Gentiles saith Paul 5. The Call of God whether to amendment and newnesse of life or to undergo any lawfull Office especially an Office in His House it being once known to be His Call ought not to be shifted but immediately and without delay obeyed Heb. 3. 7 8. because our life is uncertain Iam. 4. 14. we know not if we shall again get such an offer Act. 13. 46. or though we get a new offer yet the longer we delay there will be the greater indisposition to imbrace it Jer. 13. 23. for this made Paul immediately to follow the Call of God Immediately I conferred not with flesh and bloud 6. Because flesh and bloud whether thereby be meant carnal men friends or any other or our own carnal and natural reason will furnish abundance of seeming reasons either for questioning the reality of God's Call or for not obeying or at least for postponing obedience to His Call chiefly when obedience to it doth carry hazard losse or probability of discredit with it Mat. 16. 22. Therefore in the things of God and in the matter of obedience to the will of God we are not to consult with flesh and bloud but once knowing what the will of God is we are without deliberation whether we shall obey or not to put it in execution committing all our cares and fears about the issue to God Esth. 4. 16. for Paul conferred not with flesh and bloud the word signifieth to lay down our cares and difficulties as a burden in some friends bosom but he looked not on flesh and bloud as a friend to be advised with in the present case From Vers. 17. Learn 1. That extraordinary way of revelation whereby the Lord made known His mind to the Penmen of Scripture was so infallible in it self and so evident to those unto whom it came to be no delusion but the very mind of God that they were above all doubt to the contrary and needed not so much as to advise with the best of men in order to their thorowconfirmation about the realitie of it for Paul was so perswaded of his immediate Call from God to be an Apostle and of the infallible truth of the Gospel which was revealed unto him that he did not consult with the very Apostles about it Neither went I up to Jerusalem to them which were Apostles before me to wit that he might consult with them and obtain a Permission or Commission from them to discharge his Office otherwise it is probable from Act. 12. 17. that Paul shortly after his conversion went to Jerusalem going through it in his way to Arabia but went not at that time to any of the Apostles being discharged by God to stay any longer there 2. There may be more ground of hope to bring the most wild and barbarous savages to the saving knowledge of Jesus Christ than a people outwardly civilized living under the drop of Ordinances and thereby inured to a form of godlinesse without the power thereof for Paul being commanded to make hast out of Jerusalem there being no hopes that his Testimony would be received there Act. 22. 18. is sent to the wicked and savage Arabians But I went to Arabia 3. The Lord maketh sometimes the first piece of publick service which He putteth His Ministers upon as hazardous uncouth and unsuccessful-like as any wherein He doth ever imploy them afterwards that hereby they may be taught to depend more on God's blessing than upon any humane probabilities for successe to their pains 2 Cor. 1. 9. and that they may give proof of the sincerity of their obedience to the Call of God when no apparent hazard will make them repent their undertakings Jer. 17. 16. and withall that they may in the first entry
receive a proof of God's fidelity in bearing them through all hazards which they may meet with in following of His Call 2 Cor. 1. 10. Thus was it with Moses Exod. 2. 10 c. so was it with Jeremiah Jer. 1. 19. and so here with Paul whose first work after God had called him to be an Apostle was to preach the Gospel among the wicked and savage Arabians I went to Arabia 4. The Apostles by their Office were not fixed or tied unto any certain Charge as ordinary Ministers now are Rev. 2. 1 8. but their Charge being the whole World Mat. 28. 19. they went from place to place as the necessities of People required Rom. 1. 11. rules of Providence Rom. 15. 20. or God by His Spirit did immediatly direct Act. 16. 9 10. Thus Paul went unto Arabia and returned again to Damascus near to which he was converted Act. 9. 3. at which time of his return did fall out that hazard wherein he was from the Jews mentioned Act. 9. 23 c. for the history sheweth it was many dayes after his conversion and that immediately after his delivery from it he went to Jerusalem and conversed familiarly with the Apostles and therefore it could not have been before his journey to Arabia else that history should contradict Paul himself affirming here that he went up to Jerusalem to them who were Apostles before him Vers. 18. Then after three years I went up to Jerusalem to see Peter and abode with him fifteen dayes 19. But other of the Apostles saw I none save James the Lord's Brother HEre is a third Evidence to wit that three years after his conversion he went to Jerusalem to give a familiar serious and friendly visit to Peter in token of mutual consent and agreement to one and the self-same Truth which was preached by them both but not that he might learn the knowledge of the Gospel from Peter as his adversaries alleaged for his abode with Peter was but for fifteen dayes only ver 18. And lest any should object that he had been taught at that time by some other Apostle he sheweth he saw no other Apostle there but James and that he did see him only as it were upon the by which James was not the son of Zebedeus who was beheaded by Herod Act. 12. 2. but the son of Alpheus Mat. 10. 3. who either himself or his wife hath been of kinred with Mary the mother of Jesus Hence James their son is here called the Lord's Brother according to the custom of the Hebrews who called men of the same kinred and bloud Brethren Gen. 13. 8. Doct. 1. That nothing of Peter's supposed supremacy over Paul and the rest of the Apostles can be gathered from this place as the Papists do alleage appeareth from this that Paul went first to his Work before he came to Peter at all and that his businesse with Peter was not to receive ordination from him or to evidence his subjection to him but from the respect and reverence he carried to him to give him a friendly visit Besides that it is the Apostle's scope in a great part of this Epistle to shew that he was nothing inferiour to Peter or to any other of the Apostles 2. We ought so to spend our time for diligence and faithfulnesse in our stations that we may be able to give a good account how time hath been spent both for dayes and years Paul giveth such an account while he sheweth he preached three years in Arabia and Damascus and after stayed in Jerusalem fifteen dayes Then after three years I went up and abode fifteen dayes 3. It ought to be the endeavour of Christ's Ministers to entertain love and familiarity one with another as also to make their so doing evident unto others it being most unseemly for those who preach the Gospel of Peace unto others to live in discord among themselves for Paul went up to Jerusalem to see Peter as for other reasons so that hereby he might evidence that love and harmony which was between them 4. The Lord doth so direct the steps of those who do acknowledge Him in all their wayes Prov. 3. 6. that His glory and their good is sometimes eminently brought about by some of the ordinary passages of their life even beyond their own intention or purpose as here Paul's deferring to go to Jerusalem for the space of three years his abode there only fifteen dayes and his seeing none of the Apostles there save Peter and James do serve as an evidence to refute that calumny of his adversaries against his Doctrine and Office and hath been ordered so of God for that end although Paul in the mean time knew not so much being then ignorant that ever he should meet with such a calumny 5. As Ministers may and ought to meet sometimes together to evidence and entertain mutual love and concord and because of that mutual inspection which they ought to have one of another So their meetings ought neither to be so frequent or of so long continuance as that thereby their Flocks may suffer prejudice for the word importeth that this was a serious visit and about serious things made by Paul to Peter and yet he remained with him but a short time untill he returned to his Charge again He went to see Peter and abode with him fifteen dayes Vers. 20. Now the things which I write unto you behold before God I lie not THe Apostle having to do with adversaries and some also amongst the seduced Galatians who gave not much credit to his Word asserteth the truth of all he hath said and is to say in matter of fact through the whole Epistle and confirmeth it by an oath where according to the use of Scripture els-where he expresseth but one principal part of an oath to wit a confession of God's presence and power to witnesse and judge the Truth and includeth the other parts such as our invocation of God to bear witnesse that we speak the truth 2 Cor. 1. 23. and imprecation that God would be a Judge to take revenge upon us if we lie Ruth 1. 17. Doct. 1. The Spirit of God in Scripture hath not left us destitute of sufficient evidences to be found in Scripture it self from whence the truth of it may be made out and all atheistical doubtings to the contrary removed among which this is one the solemn Oath of those who write it being men otherwise godly and worthy of trust attesting the truth thereof and taking God to witnesse against their own soul if they did lie in what they wrote Behold before God I lie not 2. The choicest Servants of Christ may be looked upon as liars and unworthy to be trusted even by those to whom they are sent and yet they must not give over to preach as knowing the Word spoken by them doth still get credit from some 2 Cor. 2. 15. and will beget trust to it self from others whom God hath ordained to be
engagements to enlarge His own Kingdom Psal. 2. 9. that before means and instruments be deficient for the propagation of the Gospel He will turn the hearts of desperate enemies and make most bitter persecutors to be eminent lively and painful Preachers so was it here He who persecuted us in times past now preacheth the Faith which once he destroyed 6. How patient ought the Church of Christ to be under saddest persecutions and how far from base despondency of spirit as if her case were wholly desperate and remedilesse seing Jesus Christ at an instant can carry captive her chiefest adversaries and make them to be her stoutest friends as appeareth from this He who persecuted us now preacheth 7. As godlesse persecutors propose unto themselves no lesse than the total overthrow and rooting-out of Truth though neither Men nor Devils shall be ever able to effectuate it Mat. 16. 18. so men may look if they repent not Luke 13. 3. to be justly charged with the guilt of all that evil which once they intended as if they had actually accomplished it although it was without their reach so to do for that Faith or Doctrine of Faith as Tit. 1. 13. which Paul at this time did preach is said once to have been destroyed by him because he aimed at no lesse and his sin before God was no lesse than if he had done it although the Lord in mercy did pardon it 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed 8. We ought so to look upon notable changes which do fall out whether in particular persons or publick societies whether to the better or the worse as that we may see somewhat of God manifested in them either His Justice or Mercy Wisdom or Power some one Attribute of His or other and so as we may give a suitable return whether of fear or joy thankfulnesse or admiration or of any other sanctified frame of spirit and holy performance for which such a manifestation calleth for those Christians in Judea did so look upon this notable change in Paul as to see God's mercy and power manifested in it and accordingly with joy did give God thanks so much is imported in this They glorified God in me saith he 9. Whensoever God is pleased to make a man instrumental whether for our own particular good or the more publick benefit of Christ's Church as we would not be ingrateful unto the instruments themselves Judg. 9. 16 c. so neither are we to rest upon them ascribing the praise of what they do to them but as we would not provoke the Lord to smite them or at least to make them uselesse to us 1 Cor. 4. 6. we are to look unto God more than them ascribing the praise of what they do unto Him as that which is His proper right and due so do they ascribe to God the praise of any good which Paul did by his preaching They glorified God in me or concerning me 10. The more that God hath made it convincingly and from clear evidences manifest to the conscience of His People that a Work is owned and approven by Him and hath drawn an acknowledgement from them to that purpose unto His own praise it aggregeth the sin of those the more who would afterwards question or deny that Work to be His for the Apostle's scope in part is to aggrege the sin of his adversaries who denied him to be an Apostle immediately sent from Jesus Christ and that the Doctrine preached by him was the Truth of God from this that the Churches in Judea were convinced of the contrary and had acknowledged so much long since to the praise of God by giving glory unto Him on Paul's behalf so that those Galatians and the false Apostles were guilty of obscuring the glory of God shining forth in his Conversion and Office which was already acknowledged by others And they glorified God in me CHAP. II. IN the first part of this Chapter the Apostle addeth some further Evidences that both his Office and Doctrine were divine As first They were such as might abide the censure of the chief Apostles ver 1 2. Secondly In the main thing controverted which was about Circumcision the other Apostles did joyn with him in that they were not for but against the circumcizing of Titus ver 3. and for a weighty reason ver 4 5. Thirdly In that meeting which was at Jerusalem the other Apostles did find nothing for which to challenge either him or his Doctrine ver 6. but upon the contrary perceiving that Paul was called of God to be an Apostle ver 7. both from that divine assistance wherewith he was accompanied ver 8. and from those Apostolick gifts wherewith he was endued they acknowledged both him and Barnabas for Apostles ver 9. and all of them did part good friends the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul ver 10. Fourthly He did rebuke Peter when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law and for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having truth for him to ver 15. In the second part because this dispute about the Ceremonial Law did fly very high the false Apostles urging the observation of it as meritorious of justification therefore the Apostle turneth the force of the dispute against Justification by Works and proveth by several Arguments that we are justified by Faith only As first The believing Jews who had as much reason to boast in their works as any ver 15. did renounce all confidence in them for Justification ver 16. Next he preoccupieth an Objection and sheweth that this Doctrine of Justification by Faith without Works giveth no encouragement to sin ver 17. Because 1. it did presse the mortifying and destroying of sin ver 18. And 2. though it did free them from the Law in several respects yet not as it is the rule of an holy life ver 19. Yea 3. it doth tye the justified person more strictly to subdue sin and lead an holy life ver 20. Lastly he addeth a second Argument to prove that we are justified by Faith only because if we were justified by Works Free-grace and Christ's death should be uselesse ver 21. Vers. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain THe Apostle first mentioneth another journey of his to Jerusalem together with the time when and the companions with whom he went and that extraordinary Instinct and Command from God which moved him to undertake that journey ver 1 2 And secondly sheweth that when he came to Jerusalem he did privately
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
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
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
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
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
Which Argument is further urged ver 3 4. and enlarged unto their receiving these other miraculous Gifts of the Spirit by the means of that Doctrine and as confirmations of it ver 5. Secondly Abraham was justified by Faith ver 6. From which he inferreth that Believers are Abraham's children ver 7. and that all of them whether Jew or Gentile must be justified by Faith also ver 8 9. Thirdly Those who seek to be justified by the Law are under the curse of the Law and therefore not justified ver 10. Fourthly Scripture testifieth that men shall be justified by Faith ver 11. Whence he inferreth and proveth his Inference that therefore they cannot be justified by the Law ver 12. Fifthly Christ's redeeming of us from the curse of the Law and all the fruits following upon His Death are received by Faith ver 13 14. In the second part of the Chapter he answereth some Objections and joyntly sheweth the date prescribed by God for keeping the Ceremonial Law was now past Object 1. It seemeth the way of Justification by Faith in the Promise made to Abraham was changed by the Law given upon Mount Sinai He answereth by a similitude taken from humane Covenants ver 15. that the Covenant of Grace made and ratified by God with Abraham in Christ could not be altered nor abrogated by the Law which was given so long after ver 16 17 18. Object 2. The Law seemeth to be given in vain and to no purpose if it do not justifie He answereth by shewing another end for which the Law was given to wit for the discovery and restraint of sin and that God's design was not that people should be thereby justified ver 19 20. Object 3. The Law seemeth then to be contrary to the Covenant-promise if the one discover sin and the other forgive and cover it He answereth first retorting the Objection against the Propounders to wit that by their way the Law would be contrary to and destructive of the Promise ver 21. Secondly shewing the Law in discovering sin and condemning for it was subservient to the Promise while it did necessitate guilty sinners to believe and apply the Promise ver 22. Object 4. It seemeth the Ceremonial Law and the whole ancient dispensation ought to be observed under the Gospel for the same use and end at least He answereth shewing the Law was for good use to the ancient Church ver 23. which he illustrateth by comparing the Law to a Schoolmaster ver 24. but denieth that therfore it should be observed now because the Church was come to perfect age and so could not be any longer keeped under a Schoolmaster ver 25 26. Object 5. It seemeth Circumcision at least ought to be observed seing it was not added upon Mount Sinai but instituted long before He answereth shewing that Baptism doth serve for all those spiritual uses now which Circumcision did serve for then and consequently that Circumcision was not to be any longer practised ver 27 28 29. Vers. 1. O Foolish Galatians who hath hewitched you that you should not ohey the Truth before whose eyes Jesus Christ hath been evidently set forth crucified among you THe Apostle being to insist further upon the former dispute lest their assertions had been thereby rendred dead and dull quickeneth them a little by inserting a sharp reproof wherein he chargeth them with folly in that they had suffered themselves to be seduced by a sort of spiritual sorcery or witchcraft unto disobedience to the Doctrine of the Gospel which disobedience he aggregeth from the perspicuity and plainnesse in which that Doctrine was preached unto them even such as if Christ together with His bloudy passion had been drawn and painted upon a board before them Doct. 1. The Minister of Jesus Christ when he is called to insist upon the clearing-up of Truths unto the understanding whether positively by shewing what is revealed in Scripture concerning them or controversally by refuting contrary Errors would mix his discourse with an occasional word of Exhortation Reproof or somewhat of that kind which may tend more immediately and directly to excite and quicken the affections of hearers lest they otherwise wax dull and languish for Paul casteth-in a sharp reproof in the midst of his dispute O foolish Galatians c. 2. Where the precious Truths of the Gospel are preached and disobeyed People neither labouring to be perswaded of the Truth in their understandings Act. 17. 32. nor to prize it in their heart and affections Matth. 11. 17. nor to practise it in their life and conversation Matth. 7. 26. this is a sin the evil whereof cannot be sufficiently aggreged or spoken against as being a sin against the remedy of sin Heb. 2. 3. for this is the fault for which the Apostle doth so sharply reprove those Galatians even that they did not obey the Truth the word signifieth the not believing of and disobedience to the Truth when it is believed 3. Hereticks who by fair words deceive the simple Rom. 16. -18. are a kind of spiritual Sorcerers and Heresie and Error is spiritual Witchcraft For first as Sorcerers by deluding the senses make people apprehend that they see what they see not So Hereticks and erring spirits by casting a mist of seeming reason before the understanding do delude it and make the deluded person beleive that to be Truth which is not chap. 1. 6 7. And secondly as Sorcerers in what they do of that kind are in a singular manner assisted beyond the reach of their own ability and skill by the Devil who really doth the thing upon the Sorcerers practising of some Satanical ceremonies which are prescribed unto them by the Devil as a watchword whereat he is ready to answer So heretical spirits are often more than ordinarily assisted in drawing of multitudes after them and this by Satan's concurring with them 2 Thess. 2. 9. Thus the Apostle speaking of that influence which false Teachers had upon them in drawing them from the Truth he saith Who hath bewitched you It 's a word borrowed from the practice of Witches and Sorcerers who being assisted by the Devil use to cast mist before the eyes to dazle and so delude them 4. For a people to have the Gospel among them and not to make use of it but to reject it and make defection from it argueth them to be fools indeed whatever be their wisedom otherwise in things relating to this present life for the Doctrine of the Gospel containeth saying Wisdom which maketh wise unto Salvation 2 Tim. 3. 15. which Wisdom they reject Thus Paul calleth them foolish Galatians because they obeyed not the Truth 5. Though neither Ministers nor any other ought to charge men with folly with a mind to reproach them or in way of private revenge Mat. 5. 22. Yet the Minister of Jesus Christ or any other who hath a Call to it may upbraid a man with folly if first the party reproved be guilty of folly as
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
the works of the Law or by the hearing of Faith Vers. 3. Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh HEre is an Inference from the former Verse That seing their beginning in the way of Christianity was spirituall the Doctrine of Justification by Faith having communicated the Spirit of Regeneration and other Graces to them as ver 2. it should be an act of extream folly and madnesse in them to quit that Doctrine and to imbrace the Doctrine of Justification by Works as if they could be perfected by it seing it is but a fleshly dead Doctrine and therefore is here called flesh because flesh and corrupt nature do plead and stand for it Rom. 10. 3. and because it doth produce no spiritual effect but rather the contrary in the soul who doth imbrace it Rom. 7. 5. Doct. 1. The Text speaketh nothing against the Doctrine of Perseverance as if those who were once renewed and truly spiritual might lose the Spirit of God altogether and turn fleshly For besides first that the Apostle doth not positively assert that they were changed already but only by way of question holdeth out the hazard which should follow upon their change Secondly he speaketh not of a change of qualities or dispositions from good to bad but in their judgment from the Doctrine of Faith here called the Spirit to the Doctrine of Justification by Works here called flesh Thirdly though he did imply a change of qualities and disposition from Spirit to flesh and from holinesse to sin as a consequence of this change of judgment and opinion Yet there is nothing here importing that any total or final change of that kind either had fallen or could fall upon those who were truly gracious 2. The Doctrine maintained by the Papists now That Faith in Jesus Christ doth begin our Justification in so far as it disposeth us unto good works and that by those our Justification is compleated is no new error but that which hath been held of old by these Hereticks who had seduced the Galatians and whom Paul here refuteth for he supposeth that in answer to the present argument they might readily affirm that though the Doctrine of Faith here called the Spirit as 2 Cor. 3. 6. did begin the work yet the Doctrine of Works here called flesh did perfect it Having begun in the Spirit are ye now made perfect by the flesh 3. The fore-mentioned Doctrine hath so many absurdities following upon it That the imbracing of it doth argue no lesse than folly and madnesse for Justification by Faith and Works cannot consist Rom. 11. 6. much lesse can the former take its perfection from the latter the more noble from that which is more base hence Paul condemneth it of folly Are ye so foolish saith he having begun c. 4. Our after-carriage and walking in the things of God and religious matters ought to be conform to our good beginnings which we once had in those and the contrary hereof is incomparable folly and madness for he saith Are ye so foolish having begun in the Spirit are ye now made perfect by the flesh Vers. 4. Have ye suffered so many things in vain if it be yet in vain HE cleareth what he said of the folly and madnesse which is in following the way presently spoken of by shewing if they should hold on to seek Justification by Works or partly by Faith and partly by Works they would lose all the fruit of their former constancy and sufferings sustained by them for that Truth which he did now preach this he speaketh not positively but as it were doubtingly and suspending its certainty upon the hopes he had of their amendment Doct. 1. It is the lot of those who professe Truth to suffer many things in the defence of it See chap. 1. ver 13. doct 6. The Galatians found the truth of this Have ye suffered so many things 2. They may suffer many things for Truth who afterwards will make foul defection from it for as the example of others particular interest wrapt up in the publick and the general applause which sufferers for Truth do receive from the lovers of Truth will make even Hypocrites suffer much so continued sufferings will make even the godly faint for a time yea the best being left to themselves in an hour of tentation will turn their back upon Truth so that no engagements by a profession no experience or remembrance of that joy and sweetnesse which they have found in the way of Truth nor yet their former sufferings for Truth will make them adhere unto it for these Galatians had suffered many things for the Doctrine of Justification by Faith yea and had found much sweetnesse and satisfaction in it chap. 4. 15. and yet now they have made defection from it Have ye suffered so many things in vain 3. Afflictions and sufferings for the Truth are very useful and profitable to the sufferers though not to satisfie God's justice for sin neither in its guilt nor punishment neither eternal nor temporal for these are fully done away in Christ Isa. 53. 5. Yet for other ends as for the trial of their Faith 1 Pet. 1. 7. for conforming them to Christ their head Philip. 3. 10. who was a man of sorrows Isa. 53. 3. for making them die to the world chap. 6. 14. and to fit them for Heaven afflictions and crosses being the beaten way which leadeth to it Act. 14. 22. for while he saith Have ye suffered so many things in vain he importeth their sufferings would have been usefull for them if they themselves had not hindered it 4. Whatever have been the sufferings of a people or person for Truth they are all in vain lost and to no purpose as to any thing which can be expected from God to the party who hath suffered if so he make defection from and turn his back upon Truth afterwards for Paul insinuateth this as an undoubted Truth while he saith Have ye suffered so many things in vain 5. Though these who have suffered much for Truth should afterward make defection from it we are neverthelesse to keep charity towards them as hoping God will give them repentance and reclaim them Yea all our sharpnesse towards them whether in aggreging their sin or in holding out the terrible consequences which are deserved by and probably will follow upon their sin ought to be wisely tempered by expressing those charitable thoughts which we have of them for so doth the Apostle here while speaking of these Galatians who had formerly suffered much for Truth and threatning them for their present defection with the losse of all those advantages which they might have expected from their sufferings the suspendeth the certainty of the threatning upon their hoped-for repentance If it be yet in 〈◊〉 saith he Vers. 5. He therefore that ministreth to you the Spirit 〈◊〉 worketh miracles among you doth He it by the works of the Law or by
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
confirming of spiritual Truths to the understanding and for inforcing the practice of some spiritual duty upon the will and affections 1 Cor. 9. 24. for similitudes from things earthly as being more notour unto us do conduce much not only to illustrate things spiritual but also to bring them frequently to our remembrance afterwards especially when those earthly things from which the similitude is taken do occur in our daily imployments Hence the Apostle professeth he would speak after the manner of men that is he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand 3. As it is lawfull for men whether particular persons or Nations to enter a Covenant or paction for keeping of mutual peace and friendship and to confirm their Covenant so made by subscription oath 1 Sam. 20. 16 17. and other lawfull and accustomed olemnities Gen. 31. 51 c. that hereby it may be the more esteemed-of as sacred and inviolable So it is a mark of extream inconstancy and carryeth with it the guilt of high perfidie for those who have once entred such a Covenant to disanul alter or adde to it at their pleasure or to stand to it no longer than it maketh for their own advantage for saith he Though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto No man to wit even the men themselves who made the Paction else the similitude would not quadrate to the Truth for illustration whereof it is made use of to wit that even God Himself that made the Covenant with Abraham and his seed could have no such purpose in giving the Law as to alter and abrogate that Covenant as is clear from ver 17. From Vers. 16. Learn 1. The Covenant of Grace made with Abraham and his spiritual seed is a Covenant of promise wherein the thing promised is freely bestowed and not from the merit or worth of our obedience and works and herein the promises of this Covenant do differ from the promises of the Law or Covenant of Works for by the Promises which signifie a free promise is meaned the Covenant of Grace to Abraham and his seed were the Promises made the word signifieth a free promise 2. This Covenant of Grace is also a Covenant of Promises as containing many Promises for although it sometime have the name of a promise in the singular number as ver 17. from that comprehensive and chief Promise I will be a God unto thee and to thy seed after thee Gen. 17. -7. yet it containeth a numerous number of other promises which are as so many rivulets and streams flowing from that fountain-promise presently mentioned even the Promises of the life that now is and of that which is to come 1 Tim. 4. 8. for saith he To Abraham and his seed were the Promises made 3. This Covenant of Grace or Promise was entred by God with Abraham as accepting the tender of it not only for himself but for his seed whereby all his natural issue excepting those only who were expresly excepted by God to wit all the posterity of Ishmael and Esau who continued and waxed worse in the apostasie of their forefathers from Abrahams God Rom. 9. 7 13. were comprehended within the Covenant by vertue whereof though none did attain Salvation but those only who did come up to the conditions of the Covenant whereupon Salvation was tendred to wit Faith Habak 2. 4. and Repentance Isa. 55. 7. yet all of them did enjoy the priviledge of Ordinances Gen. 17. 10. and had Salvation offered unto them Joh. 4. 22. not absolutely but upon Gods terms revealed in His Word to wit if only they would believe and repent hence saith the Apostle To Abraham and his seed were the Promises made 4. As the Christian Church of the Gentiles is Abraham's spiritual seed as well as the Church of the Jews and was looked upon as his seed in that Covenant-promise made to Abraham and his seed Gen. 17. -5. compared with Rom 4. 16 17 So it is under one and the same consideration that both Jew and Gentile and all who reckon spiritual kindred to Abraham are his seed to wit as they follow the steps of his Faith and at least do professe that Doctrine of free Justification by Faith wherein Abraham walked Rom. 4. 12 See the distinction of the seeds or children ver 7. doct 8. for seing the Promises spoken of in the Text were made to his seed it seemeth they cannot be that Promise which aimed principally at Christ In thy seed shall all Nations be blessed Gen. 22. 18. but the Promises made to his seed the Church and chiefly that Promise I will be a God unto thee and to thy seed Gen. 17. -7. besides the mentioning of seed in the singular number were not an argument of any weight to prove that Christ personall was only meaned in the Promise seing seed is a word collective and may comprehend a number under it even in the singular number as the words Flock Army and such like so it seemeth most probable that by the seed here is meaned Christ mystical or Christ with His Body the Church made up both of Jew and Gentile who reckon spiritual kindred unto Abraham upon one and the same account and therefore are designed in the Promise by seed and not seeds He saith not And to seeds as of mâ—ny but as of one and to thy seed 5. So strict and near is that union which is betwixt Christ and the Church that not only is He the Churches Head Eph. 1. 22. but also as the Church is His Body and fulnesse Eph. 1. 23. So Christ is mystically and virtually the fulnesse of the Church in so far as it is He dwelling and working in them by the efficacy of His Spirit who separateth them from the world maketh them one mystical Body among themselves and one with Himself and worketh all their works in them even those which belong to Him not only as the Head but which also belong to them as Members of the Body 1 Cor. 12. 11 12. for hence is it that the whole believing seed of Abraham is here called Christ He being the bond of their union Joh. 17. 21. the fountain of their life and motion Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow Joh. 15. 5. And to thy seed which is Christ saith he From Vers. 17. Learn 1. That though God might have dealt with man by way of soveraignity as an absolute Monarch enjoyning to man his duty without giving him any ground to hope for a reward of his service yet He hath been graciously pleased to wave such right and to deal with him by way of covenant or paction and agreement upon just and equal terms prescribed by God Himself in which God promiseth true happinesse to man and man engageth himself by promise for performance of what God
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
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
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
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 People for Paul did fear lest he had bestowed his labour in vain upon them 3. The most lively Preachers and painfull Ministers will sometimes see so little fruit of their labours and so much iniquity among the People of their charge as may furnish them with just grounds to professe their fears that few or none are saved by their Ministry for even Paul doth fear lest he had laboured in vain among those Galatians 4. A faithfull Minister is not to sit down discouraged and quit his station upon his observation of little or no fruit of his labours amongst the People but must hold on in his duty notwithstanding as knowing his labour will not be lost as to himself and from the Lord Isa. 49. 4. for Paul ceaseth not to warn reprove and instruct these Galatians although he feared lest he 〈◊〉 laboured in vain among them 5. It is hardly conceivable how men can live and die maintaining both in opinion and practice the doctrine of justification either in whole or in part by their own works done in obedience to the Law and yet be saved for Paul conceiveth his la 〈…〉 should be in vain among those Galatians and consequently that they would be damned if they did continue in thâ—â— error chiefly whereby they joyned the works of the Ceremonial Law with Christ in the point of justification Vers. 12. Brethren I beseech you be as I am for I am a ye are ye have not injured me at all THe Apostle knowing that these Galatians were alienated in their affections from him and fearing lest from his present severity and sharpnesse towards them they should apprehend that he was alienated from them also Therefore he setteth himself to cure both the certain evil and feared mistake and this by requesting them as Brethren that they would keep intimate affection towards him as to another self or as if he had been themselves for so much doth the expression be as I bear and assureth them that he was so affected towards them even the same which he formerly was and that his present severity did not flow from hatred or a spirit of private revenge against them seing they had never done any personal injury to him to wit but in so far as they had wronged Christ and Truth and therefore leaveth it unto them to look upon him as a man who was pleading the cause of Christ and not venting any private grudge of his own Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray yet because people are apt to conceive that his so doing doth flow from an imbittered spirit and so to slight both him and his rebukes 2 Chron. 18. 7. therefore he would in wisdom sometimes mix his severity with gentlenesse and his rebukes with exhortations and intreaties as looking not so much upon what their sin deserveth as what is most convenient for gaining them to repentance Hence the Apostle having sufficiently rebuked them cometh now to request and intreat Brethren I beseech you saith he 2. As Error above any other sin doth estrange the person erring from any who oppose them in their way though they were even their most faithfull Pastors So it is the duty of Ministers not to be careless whether they have the affection of such or not upon pretence that no cause of disrespect is given by them but they are to follow on upon their erring people and beg their favour and affection if it cannot be otherwayes gained and this mainly for the people's profit and that hereby they may be put in a capacity to do them good for Paul apprehending that these erring Galatians were estranged from him in their affections he beggeth their favour while he saith I beseech you be as I am 3. The mutual love and affection betwixt a People and a Pastor ought to be so intimate as if they both were but one person every one minding the good of another as of themselves constructing aright of the actions of another as they would have others construct of their own and rejoycing at the advantage and grieving for the hurt of one another as if it were their own and this because Satan doth by all means labour to drive in some wedge of jealousie to rent them asunder that so the Minister may be uselesse unto the People and they a heart-break unto him this intimacy of affection is here intreated-for by Paul from the Galatians Be as I am and was made conscience of by him towards them for I am as ye are saith he 4. It is no small part of that divine wisdom required in a Minister so to hate and testifie against the sins of People as not to relent in his respect to their persons so to persecute their ill as to remain tenderly affectionated towards their good for thus did Paul I am as ye are saith he 5. As People are apt to apprehend that the zeal of a Minister against their sin doth flow from a spirit of revenge and spight against their persons for some real or apprehended injury done unto him by them So it is most base and sinfull for a Minister to intend and sharpen his zeal even though against sin from any consideration of that kind and a thing the very groundlesse suspicions whereof he would labour to wipe off for so doth Paul here by shewing they had done him no wrong and therefore it could not be in reason supposed that in his sharp rebukes he was venting his spleen or a spirit of private revenge Ye have not injured me at all saith he Vers. 13. Ye know how through infirmity of the flesh I preached the Gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus 15. Where is then the blessednesse you spake of for I 〈◊〉 you record that if it had been possible ye would have plucked out your own eyes and have given them to me THe Apostle insisteth to clear that he was not changed in his affection towards them and withall by shewing how affectionate they were once to him for the Truth 's sake which he did preach he pointeth at their great inconstancy if so he may even by setting forth their deserved praises make them ashamed of their present estrangedness unto him and put on the same affection towards him and to Truth which once they had according to his proposed scope v. 12. In order to which he declareth they were so far from doing him any personal injury for which they might apprehend him to bear them at hatred that upon the contrary they had shown much love and reverence unto him which he cleareth 1. by bringing to their remembrance how that when he came to preach the Gospel first unto them while they were yet in paganism he did preach through much infirmity of the flesh whereby is meaned not
meeknesse or severity unto their temper and that because being now at a distance he could not understand their temper so exactly and therefore was somewhat perplexed and in doubt how to deal with them All which do expresse to the life how tender constant sincere and well-ordered his affection and love was towards them ver 20. From Vers. 19. Learn 1. There ought to be such a conformity betwixt the heart and the tongue that the tender and warm expressions of kindness uttered by our tongue may be undoubted evidences of that real kindnesse and respect which is seated in the heart otherwise fair words are but foul flatteries abominable both to God and man Prov. 27. 14. for Paul doth speak to these Galatians most affectionatly as a mother to her dear children wherein he would have them to read his very heart My little children saith he 2. The Ministerial Calling is an imployment of no small labour and pains partly because of much labour and diligence which is required to fit a man for that imployment and for every part of it 1 Tim. 4. 13 15. Act. 20. 20. and partly because of many outward troubles and persecutions which do usually attend the faithfull discharging of it Mat. 10. 17. but mainly because the object of that imployment is the charge of people with relation to their spiritual and eternal concernments Heb. 13. 17 in which as people are most apt to miscarry so their miscarrying therein is most dishonourable unto God and dangerous to themselves and therefore the Minister whose charge doth ly about those and maketh conscience of his charge cannot but be much exercised even to wearynesse and the wasting of his natural spirits with a tide of contrary affections as hopes and fears joy and sorrow desire and indignation c. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with childe Of whom I travel in birth saith he 3. Though it be God only who by His own almighty Power doth beget us to that new and spiritual life of Grace Iam. 1. 18. 1 Cor. 3. -6. yet He maketh use of called Ministers as the ordinary means and instruments by whose ministery His Spirit doth effectually work and bring about the conversion of sinners Rom. 10. 17. and therefore the honour and title of being spiritual fathers and mothers is conferred upon them hence it is that Paul not only calleth them his little children but also saith he did travel in birth with them whereby he compareth himself to a woman in travel and the work of the Ministry to the travel it self by the means whereof children are born to God 4. Though those who are once regenerated cannot totally fall away from grace so as to stand in need of a second regeneration for the seed of God abideth in them 1 Joh. 3. 9. yet they may so far fall away as that the new man of Grace in them will be much marred and all lively evidences of their regeneration ly under ground and in the dark and so as that to outward appearance there will be nothing of the life of God in them for though Paul saith not he be got them again yet be did travel in birth with them again that so Christ might be formed in them which supposeth that the Image of Christ in them was much darkened the beauty thereof marred and their spiritual life and motion hid and hardly discernable as the life and motion of an unborn childe in the womb 5. The great end of a Minister's pains and that which not being attained he is not to cease or to rest satisfied is not so much his own exoneration as to have a near conformity to Christ and the draughts of His Image consisting both in knowledge Col. 3. 10. and holinesse Eph. 4. 24. wrought in the hearts and lives of his hearers for this was aimed at by Paul Until Christ be formed in you saith he From Vers. 20. Learn 1. The presence of a Pastor with his Flock is so necessary in order to the entertaining of mutual affection and the suppression of prejudices when they are yet in the bud and before they come to any great height and in order to a Minister's better uptaking of the peoples case and condition and to his application of suitable and seasonable remedies that though a Minister may sometimes be necessarily withdrawn from his Flock yet he ought alwayes have a desire to be present with them without neglecting any occasion when it offereth of returning to them for thus was it with Paul I desire to be present with you 2. A Minister ought to take notice so far as is possible of the several conditions and dispositions of his People that hereby he may know how to carry himself and to speak to them in that way which he conceiveth will be most gaining upon every one admonishing some reproving others comforting and instructing some and sharply threatning others for this we conceive is meaned by Paul's changing of his voice in order to which he desired to be present with them that so knowing their case he might the better fit his speech to their condition 3. As the People of God are not all of one but of different tempers some being more tractable and some more obstinate some more soft and easie to be wrought upon by the Word and some more obdured some more subject to heartlesse discouragements and others to high and lofty unsobernesse of spirit So that way of dealing in a Minister which will be profitable for the one temper will not be so for another for Paul being ignorant of their present temper stood in doubt of them as fearing if he did not fall upon a right way of dealing with them he might do them more hurt than good 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining and be not a little perplexed lest there be not successe answerable to his pains yet he is not to give over but must go on doing what is likeliest and depending upon God for successe so doth Paul here for though be stood in doubt of them or was perplexed for them yet he sendeth this Epistle to them Vers. 21. Tell me ye that desire to be under the Law do ye not bear the Law IN the third part of the Chapter the Apostle confirmeth and illustrateth the truth of the whole preceding disputation concerning our Justification by Faith and not by Works and the abolishing of the ancient legal Dispensation of the Covenant of Grace and this by the history of Abraham's family whereby he sheweth the Lord did prefigure not only the doing away of that ancient Dispensation under the dayes of the Gospel but that also so many as did adhere unto it being considered as it was set in opposition to the Covenant of Grace by those who sought to be justified by the works of the Law were kept under
of all hope of any inheritance in the Land of promise Gen. 21. 9 10. So the Law of Moses or the Covenant given by God upon mount Sinai while it was rightly used as a Pedagogue leading to Christ it did bring forth children to God heirs of the heavenly inheritance such were all sincere Believers under the Old Testament but when it was abused and set up as a Covenant of Works in opposition to the Covenant of Grace it did then bring forth children unto bondage and those who did so adhere unto it were detained under damnable slavery and cut-off from Christ Gal. 5. 2. for the Apostle shewing that this Covenant was prefigured by Agar doth hint at one reason which leadeth us to seek after moe Which Covenant saith he is Agar for Agar is mount Sinai in Arabia 7. No Church or People hath Religion so firmly established which in progresse of time may not make such apostasie from it as that there will be a vast difference betwixt what they once were and what they now are for such a Church was Jerusalem once Psal. 76. 1. 2. but now her case was much altered Therefore saith he this Covenant doth answer or keepeth concord with Jerusalem not which once was but now is importing there was a foul change to the worse And is in bondage with her children Vers. 26. But Jerusalem which is above is free which is the mother of us all THe Apostle having shewen that Hagar did prefigure the first or old Covenant doth now briefly describe that second or new Covenant which was prefigured in Sarah First by declaring where that Covenant did reside or who adhered to it to wit Jerusalem which is above whereby is not meaned the Church triumphant in Heaven for it is clear he speaketh of a Church whereof Believers upon earth are members even the Militant Church especially of the truly regenerate claiming to life according to the tenour of the Covenant of Grace although the Catholick Church-visible be not excluded seing it is a Church begetting children to God by the use of Ordinances and is here called Jerusalem because that City was a type of the true Church for her compactnesse and order Psal. 122. 3. beauty Psal. 48. 2. and divine protection which did attend her Isa. 31. 5. and this Church is said to be above because her original is from Heaven Iam. 1. 17. and the lively members thereof have their conversation in Heaven Philip. 3. 20. Secondly by shewing the state wherein those who adhere to this Covenant are a state of freedom from sin Rom. 6. 18. the curse of the Law Rom. 8. 1. and the yoke of that ancient legal dispensation Ephes. 2. 15. Thirdly by declaring who are the children of this Covenant or members of the true Church adhering to this Covenant even all sincere Believers whether Jews or Gentiles Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution but even in the worst of times He hath some who do keep their garments clean and hold up a banner for Truth notwithstanding of all contrary endeavours for the utter extirpation of it for though Jerusalem the usual place of Gods abode was at this time in bondage with her children a very receptacle of Christ's enemies Act. 8. 1. and chief head of all that opposition which was against the Gospel Act. 9. 2. yet God wanted not a Church even Jerusalem which is above 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression so being attained it maketh the attainer truly free so that all his other bondage is not to be valued much for the true Church though for the time heavily oppressed in her members ver -29. of whom some were also in a state of bodily servitude Col. 3. 22. yet because of her freedom from God's wrath and curse she is said to be free as if this bondage being removed there had been none remaining Jerusalem which is above is free 3. Though those who are regenerate do owe their new birth to God their Father only in so far as the vertue and power whereby they are brought from death to life is only His Eph. 1. 19. and neither Church-Ministry nor any created power whatsoever can by any proper efficiency reach this so divine and supernatural an effect yet the Church is the mother of all the Regenerate in so far as she is gifted with Ministers 1 Cor. 12. 28 whose office is to dispense the Word which Word being blessed of God is both the seed of this new birth 1 Pet. 1. 23. as also the food and milk 1 Pet. 2. 2. whereby the new-born children are nourished for in this sense the Apostle saith Jerusalem is the mother of us all 4. Though no Church no not the Church universall which is most properly our mother ought to be heard and obeyed further than her Commands do agree with the Commands of God our Father Act. 4. 19. yet we are still to give her respect and reverence as also to employ our parts and graces and all that is ours for the defence and advancement of her just interest in our places and stations and that because she is the mother of us all Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many moe children than she which hath an husband THe Apostle in the fourth place confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel as she was to be in her beginnings and about the time of Christ's incarnation and sufferings whereof he had most clearly prophesied chap. 53. and having designed her by the name of a barren woman that beareth not and travelleth not because of the paucity of Converts to the Christian Faith at that time and of a seemingly desolate woman without an husband because of the crosse and persecution which she was then to be under he exhorteth her to rejoyce and to expresse her joy against all contrary discouragements and that because her state should be changed and she made a more fruitfull mother by a numerous accession of converts to the Christian Faith from among the Gentiles than the Jewish Synagogue her self who formerly had enjoyed God's grace and presence and at that time should seem to be more owned of God because of the great prosperity multitude of followers and outward beauty attending her beyond the Christian Church Doct. 1. The supream Judge by whom all controversies of Religion are to be determined and in whose sentence we are to rest is the holy Spirit speaking in Scripture for Paul in this present controversie appealeth to Scripture For it is written saith he 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God she hath her barren times wherein
acquaintance or such like This being Satan's aim herein that their sufferings may have so much the more of bitter gall and wormwood in them as they are inflicted by such from whom better things in reason might have been expected Psal. 55. 12 13. for Isaac is persecuted by his brother Ishmael But as then he that was born after the flesh persecuted him who was born after the Spirit 3. Amongst those other persecutions which the Godly must endure the scourge of tongues is one and not the least especially when godlesse men taking occasion from their low condition do mock at their interest in God and labour to shame them from their confidence as if the Promise of God were of none effect for Ishmael's mocking of Isaac being yet a childe spoken of Gen. 21. 9. wherewith was doubtlesse joyned his mocking of the Promise made to Isaac is here called persecution He that was born after the flesh persecuted c. 4. Whatever wicked men may pretend yet the true rise of all their malice and opposition to those who are truly godly is their inward antipathy to the work of Grace in the Godly which they themselves want for so much is hinted at by the description here given of Ishmael the persecuter he was born after the flesh he had no more than what the power of nature did carry him to and of persecuted Isaac he was born after the Spirit or by the power of the Spirit of God wherby he did prefigure those who are truly regenerate which are born not of bloud nor of the will of the flesh nor of the will of man but of God Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings that nothing befalleth us but what is common to men and hath been the Churche's ordinary lot in former ages for this is Paul's scope even to comfort Christians under their present sufferings because Isaac did indure persecution as well as they But as then even so it is now saith he Vers. 30. Neverthelesse what saith the Scripture Cast out the bond-woman and her son for the son of the bond-woman shall not be heir with the son of the free-woman HE comforteth them secondly from this That the Jewish Synagogue and those who adhered thereto prefigured by Agar and Ishmael should be cast out of the Church of God from the society of the Saints and from the inheritance of life everlasting according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael at first by Sarab Gen. 21. 10. and authorized afterwards by God Himself Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked or the afflicted state of the godly untill he consider what is God's mind revealed in Scripture either of the one or the other for the Apostle to comfort them against the wicked their prosperity and persecution flowing from it doth lead them to Gods mind in Scripture Neverthelesse saith he what saith the Scripture 2. Though God be slow to anger and is not easily provoked wholly to dissolve and cast off a Church or People who were once named by His Name even when they turn persecuting apostates yet if they be not gained by His long-suffering patience but notwithstanding go on to persecute truth and to maintain their damnable heresies He will quit them at the last by suffering them to make total apostasie from Him for the Jewish Synagogue though persecuting Truth and maintaining Justification by Works and several other Errors was not yet cast off by God but was to be rejected shortly after this as is not obscurely hinted at by the Apostle while he citeth this Scripture leaving the application of it unto themselves Cast out the bond-woman and her son c. 3. As it is no small disadvantage to Truth and to those who do maintain it when their persecuting adversaries do lurk under the mask of God's true Church and are generally taken for such So it is no lesse comfort when God taketh off that mask and maketh it appear unto the world that they are not the Church of God but the Synagogue of Satan for the Apostle's scope is to comfort the Christian Church that the Jewish Synagogue who for the time gave out her self and was generally taken for the true Church and thereby procured no small authority to her erroneous doctrine and way should shortly be cast out and not have so much as the face of a Church What saith the Scripture Cast out the bond-woman 4. There is no Salvation nor any hope of Salvation unto any who are without the true Church for the Jewish Synagogue being once un-churched her children and those who adhered in all things to her were debarred from the heavenly inheritance as Agar and Ishmael once being cast out of Abrahams family Ishmael was thereby debarred from having any part in the promised Land Cast out the bond-woman and her son for the son of the bond-woman shall not be heir c. 5. The Doctrine of Justification by Works when it 's not only doctrinally maintained but also practically walked in doth exclude the maintainer of it from having any part in the Kingdom of Heaven for so much was prefigured by the son of the bond-woman against whom a sentence is passed that he shall not be heir with the son of the free-woman Vers. 31. So then Brethren we are not children of the bond-woman but of the free HE comforteth them thirdly from this That they who for the time were persecuted by the Jewish Synagogue were not children of the bond-woman or members of that company and society which was prefigured by Hagar and so in no hazard from the former terrible sentence but being children of the free-woman or members of that Church which was prefigured by Sarah they had right to the heavenly inheritance whereby as by all which he hath formerly said he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works and their tenacious adherance to that ancient Pedagogie of Moses as they would not exclude themselves from the heavenly inheritance Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse So he ought most carefully to guard such denunciations as those lest they to whom they do not appertain make application of them and be discouraged by them for Paul doth guard the former denunciation while he saith So then we are not children of the bond-woman 2. The heavie denunciation of fearfull judgments to come upon any are speaking warnings unto us to flee from that way wherein those have walked who are so threatned for having shewn that the bond-woman with her son were to be cast out he inferreth So then we are not children of the bond-woman but of the free which hath the force of an indirect
to subject our selves to any such Command is a receding from and a betraying of that liberty which is purchased unto us by Christ for he maketh their receiving of Circumcision as a necessary part of Worship a receding from this liberty because now in the dayes of the Gospel there is no command from God to be circumcised For in Jesus Christ saith he neither Circumcision availeth any thing nor Uncircumcision 3. The ceremonial Law being abolished under the New Testament Christians are not left destitute of work and idle for though in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision yet Faith which worketh by love availeth 4. The sum of a Christian man's task now under the Gospel is the exercise of Faith which is the great Command of the Gospel 1 Joh. 3. 23. and of Love or new obedience for Love is the fulfilling of the Law Rom. 13. 10. neither is the use of the Sacraments and of other pieces of commanded Worship hereby excluded for they are helps of our Faith Rom. 4. 11. and a part of those duties of love which we owe to God as being enjoyned by the second Command for saith he in Christ Jesus availeth Faith that worketh by love 5. Though Faith only doth justifie there being no other grace which concurreth with it in this work Gal. 2. 16. Yet Faith is not alone in the heart no not when it doth justifie but is alwayes accompanied with the grace of Love to God and our neighbour for in Christ Jesus no Faith availeth any thing or will be owned by Him as true and saving but that which worketh by Love 6. Though Faith and Love be alwayes conjoyned yet Faith in order of nature at least hath the precedency it being impossible that we can discharge any duty of Love to God or our neighbour sincerely or acceptably before we close with Christ for the acceptation of our persons by Faith Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty 1 Tim. 1. 5. for saith he Faith worketh by Love or is efficacious and putteth forth its efficacy in Love as the fruit thereof Vers. 7. Ye did run well who did hinder you that ye should not obey the Truth HE further presseth the former exhortation indirectly by four Arguments first By commending them for their former forwardnesse in the imbracing of this now controverted Truth which he calleth their running well or with a sort of beauty and comlinesse for so much doth the word signifie and shewing no satisfying reason could be given for their present defection from it and from walking according to it Doct. 1. A christian life is like to a course or race from Earth to Heaven by the way of Holinesse and all commanded duties especially the exercise of Faith and Love and therefore we ought to carry our selves in this way as those who run in a race See Philip. 3. 13. Doct. 4. for the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race Ye did run well 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal and to make swifter progresse in this christian course than others or they themselves afterwards when they are of older standing The newnesse of the thing the first edge which is upon their affections not yet blunted by change of cases and multiplicity of duties and Gods restraining for a time the violent assault of multiplied furious tentations untill they be a little confirmed and engaged in his way together with His affording a more plentifull measure of His sensible presence at first than afterwards do all contribute hereto for those Galatians at and for a season after their first conversion did run and run well 3. As those who once made good progresse in the wayes of God may afterward sit up their after-carriage proving no wayes answerable to their promising beginnings So when it falleth thus out it 's matter of a sad regrate unto beholders and of a deserved reproof unto the persons themselves for thus was it with those Galatians whose defection is matter of astonishment to Paul and of a sad rebuke to them Ye did run well who did hinder you 4. No satisfying reason can be given for which any who once did enter the way of truth and holinesse should alter his course take up an halt or make defection from it and thereby cause the wayes of God to be evil spoken of 2 Pet. 2. 2. for Paul's question Who did hinder you importeth that none in reason could have hindered them 5. When people fall remisse and lazie in giving obedience to known Truth they are upon the very brink precipice of defection unto contrary Error and of apostasie from the very profession of Truth for therefore the Apostle doth challenge them for not obeying the Truth though their apostasie from Truth be mainly intended implying that not obedience to Truth and apostasie from it are near of kin each to other 6. The serious consideration of a mans former forwardnesse in the wayes of God and how little reason can be given for his present backsliding and remissnesse is a strong incitement to do the first works and by future diligence to regain what he hath lost by his former negligence for the Apostle's scope is to incite towards a recovery of their lost liberty by the consideration of those two Ye did run well who did hinder you Vers. 8. This perswasion cometh not of Him that calleth you HE preoccupieth an objection for lest haply they had said They were fully perswaded in their conscience that the way wherein they now were was approven of God he reponeth that whatever perswasion they might have of that kind it was but a meer delusion as not coming from God who had called them to christian liberty ver 13. but from the Devil and his emissaries Doct. 1. The greatest untruths and foulest errors may be attended in those who vent them with no small measure of confidence and perswasion that they are undoubted Truths for Paul doth here speak against such a perswasion in those Galatians This perswasion cometh not of Him saith he 2. There is much perswasion and confidence whereof God is not the author and especially that which taketh darknesse for light and error for truth this perswasion is not of God or real but a strong delusion arising from arrogancy and self-conceit in the person erring 2 Tim. 3. 2 4. compared with ver 6. together with his strong engagements from credit profit or some other lust to follow that error which do blind the understanding 2 Tim. 4. 3. but especially from the powerfull working of Satan who blindeth the minds of those who believe not the Truth 2 Cor. 4. 4. 2 Thess. 2. 9 10. for saith he This perswasion cometh not of God 3. Whatever perswasion cometh not of God and is not grounded upon the Word of Truth is not to be valued
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
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
glory of his grace and therefore matter of praise for grace behoved to be manifested in His choosing of us when it is revealed otherwise He should not have taken a convenient mean for bringing about the intended end 4. That great and supream end which God intended most to be brought about by this eternal decree of Election and to which the other two ends formerly mentioned to wit the sanctification and glorification of the Elect are but subordinate means for bringing of it about was that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace and be excited to set forth the praises thereof accordingly not as if He stood in need to have His glory acknowledged or praised by creatures nor as if their praising of Him could adde any perfection to Him who was compleatly glorified in Himself from all eternity Joh. 17. 5. but He holdeth forth matter of His own praise that the Elect may be perfected in praising of Him for saith the Apostle God hath predestinated us to the praise of the glory of his grace 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice his hand and tongue would joyntly preach and presse the same Truth for so his doctrine shall have greater weight with hearers when he doth commend and seal the truth of it by his own example and practice Thus Paul while he is pointing out the duty of the Elect to be the praising of God's glorious grace he himself is practising this duty for as is clear from ver 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God 6. Though the Elect from all eternity are loved by God with His love of benevolence whereby he willed good unto them and decreed to bestow good upon them ver 4. Yet there is a love of complacency or delight in God whereby He not only willeth good unto the persons so beloved but accepteth of them acquiesceth in them as in His own children and friends reconciled to Him and delighteth Himself in His own graces bestowed upon them in which respect the Elect as being children of wrath by nature are not from eternity beloved of God nor accepted of by Him yea not before they be effectually called and reconciled to God through faith in Jesus Christ Heb. 11. 6 for Paul speaketh of Gods making us accepted and lovely or of His accepting us as of an action done in time Wherein He hath made us accepted in the Beleved 7. Whomsoever God hath elected before time those He accepteth of and is well pleased with in time both in their persons and actions if they be good having first made them lovely and fit to be accepted of by Him which He doth by working in them a conformity both as to their state and actions with the rule according to which He doth accept not the rule prescribed by the Law which requireth no lesse than a perfect and personall righteousnesse in order to our acceptation by God Gal. 3. 10. but the rule prescribed by the Gospel which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God Rom. 5. 19. and of sincerity in our actions in place of perfection whereby they are also accepted Psal. 119. 6. for saith Paul speaking of the Elect He hath made us accepted 8. That same grace free-favour and good-will which moved God to elect us before time moveth Him also to make us accepted lovely and well-pleasing to Himself and to accept of us in time whence it followeth that as the eternal decree of Election was most free and in nothing dependent on our works So that work of God whereby He draweth souls out of nature cloatheth them with Christ's righteousnesse and bestoweth grace upon them is wholly free also as to us and cometh only from His most free grace without respect had to any worth of ours for saith he Wherein or in which grace whereof he spoke formerly as the fountain-cause of Election He hath made us accepted 9. Christ is beloved and accepted by the Father being considered even as Mediator in so far as that He was sent and intrusted by the Father to discharge that office Joh. 5. 30. and carryed Himself in the discharge of it according to what was enjoyned by the Father Heb. 10. 7. and did finish all in order to the redemption of the Elect which He had undertaken to the Father Joh. 19. 30. for the Apostle speaking of Christ as Mediator calleth Him Beloved He hath made us accepted in the Beloved 10. Christ as Mediator is so much beloved of the Father That all the Elect being once effectually called are made lovely and acceptable to God through Him Neither doth God accept of the persons or actions of any but through Him who is Jehovah our righteousnesse Jer. 23. 6. and being laid hold upon by faith we who are in our selves unrighteous are made righteous 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him So that both our persons and actions are accepted For he hath made us accepted in the Beloved 11. God's free-grace and Christ's merit are no wayes inconsistent but do well agree together as the procuring causes of our acceptation and reconciliation with God for though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price yet all cometh from grace unto us in so far as it was grace in God that made him give his Son to die for us Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place Joh. 10. 18. And it is no lesse of free-grace that the price payed by Him is accepted of in our name Joh. 33. 24. for the Apostle doth mention grace and Christ's merit as the joynt causes of our being accepted Wherein or in which grace he hath made us accepted in the Beloved Vers. 7. In whom we have redemption through his bloud the forgiveness of sins according to the riches of his grace THe Apostle having already spoken of those spiritual blessings mentioned ver 3. as they were prepared and appointed for Believers in God's eternal decree of Election doth now speak of them as they were purchased by Christ in that great and marvellous work of redemption by shewing first That Jesus Christ hath given a ransom even his own bloud in satisfaction to divine justice for our wrongs whence floweth our redemption from sin Satan and God's wrath which is begun here Rom. 6. 22. and shall be compleated hereafter at the last day Rom. 8. 23. Secondly he explaineth this great benefit of redemption by the forgivenesse of our sins in justification which is an effect of redemption as redemption is taken for the laying down of the price by Christ and a principal part of redemption as it speaketh our actual delivery
own House and Family which is the Church to whom He dispenseth and distributeth all her mercies comforts and crosses with no lesse yea with infinitly greater care wisdom and foresight than any man doth care provide for and govern his own family So among other things He dispenseth and ordereth times and seasons for his Church as not only having fixed in his eternal counsel the general periods of the Churches time how long the Church should be in her state of infancy how long under the bondage of the Law and how long she shall continue in her more grown and perfect age under the Gospel but also the time and season for bestowing of particular mercies and inflicting corrections and chastisements for the word rendred dispensation signifieth the way of administrating the affairs of the family by the master thereof and the times come under those things which are administrated by God That in the dispensation of the fulnesse of times 7. As every time chosen of God for bestowing of any mercy is the full and fittest time for his bestowing of it So the time of Christ's incarnation is in a speciall manner the full time and fulnesse of time and that not only because it was that full time which God had appointed in his decree and for reasons known to his own unsearchable wisdom condescended upon as the most fitting time for that great work but also because all the fore-going prophecies promises and types of the Messias were fulfilled in those times Luke 24. 27. and the will of God concerning man's salvation was then and not till then fully revealed Heb. 1. 2. for the Apostle calleth those times the fulnesse of times That in the dispensation of the fulness of times 8. Though the benefits purchased by Christ and particularly that of effectuall calling and gathering together unto God those whom sin did separate from Him be intended for and accordingly doth light only upon few Mat. 7. 14. Yet the Gospel and Promise by which Christ and the benefits purchased by Him are revealed is drawn up in the most comprehensive expressions And this of purpose that none may hereby be excluded from laying hold upon that gracious offer but such as do exclude themselves Joh. 5. 40. for saith he That he might gather together in one all things both which are in heaven and which are on earth by which broad expressions are meaned only the Elect for there is an universality and world even of those 2 Cor. 5. 19. and not all the creatures not Devils or Reprobates Joh. 17. 9. yea to speak properly not yet the elect Angels who being never separated from God by sin cannot be gathered to him by Christ though they may improperly and in some respects be said to be so to wit because of those advantages which they have by Christ as that they are now most perfectly and inseparably united with God without hazard of being separated from Him Mat. 18. 10. and have attained the knowledge of that wonderfull plot of Man's Salvation through Jesus Christ which was a mysterie even to them Eph. 3. 10. and a greater measure of joy than formerly they had upon Christ's converting and saving of lost sinners Luke 15. 7 10. Doct. 9 All who belong to God's purpose of Election and who are or shall be gathered together in Christ are either in heaven or earth Paul knew no purgatory or third place for the souls of the Elect to go unto after death to endure the temporal punishment due to their sin for he divideth those all things which were to be gathered into things in heaven and things on earth 10. There is an union betwixt the Saints departed now in heaven and those who are yet alive upon the earth so as they make up one mystical body under one head Christ to whom the Saints departed are united though not by faith 1 Cor. 13. 10. yet by sense as we are united to Him by faith and as they are united to Christ so also one to another and to us by love for charity never faileth 1 Cor. 13. 8. from which union there floweth a communion betwixt them and us whereby they do pray for the Church in general Rev. 6. 10. though not for the particular conditions and persons of men upon earth whereof they are ignorant Isa. 63. 16. and the Godly upon earth do in heart and affection converse with them in heaven Philip. 3. 20. desiring continually to be dissolved and to be with Christ Philip. 1. 23. though they are not to pray unto them or give them religious worship Rev. 19. 10. for saith he That in the dispensation of the fulnesse of times he might gather together in one things in heaven and things on earth 11. Jesus Christ is that person in and by whom we are gathered together unto God by faith in Him and to the Angels and also among our selves by the grace of love He having united the two dissentient parties God and man in His own Person Mat. 1. -23. and having satisfied justice for that wrong which caused the rent Isa. 53. 5. and working in us by His Spirit those graces of faith and love whereby we are made one with God and among our selves Act. 5. 31. and having by His death taken away that wall of partition and enimity which was betwixt Jew and Gentile Eph. 2. 14 15 16. it being also necessary that we be in Him by faith before we be united to God through Him for the Apostle is so much delighted with this Truth himself and would so gladly have it well known believed by others that he doth inculcate it twice in this one vers That he might gather together all things in Christ and again even in Him Vers. 11. In whom also we have obtained an inheritance being predestinated according to the purpose of Him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory who first trusted in Christ. THe Apostle having hitherto spoken of all the Elect in general doth now make application of the former doctrine first to the Jews and next to the Gentiles and hereby he doth yet further and thirdly inforce the fore-mentioned scope while he sheweth in effect that the prerogative of the Jews above the Gentiles made not grace the lesse free to them and that nothing which the Gentiles could pretend to beyond the Jews made it lesse free to them either And first he applyeth it unto the Jews whereof Paul was one and therefore he speaketh of them in the first person We. And first he sheweth that they to wit Believers among them as is explained ver -12. had in Christ and by vertue of His merit and intercession obtained an inheritance to wit of Heaven and Glory Col. 1. 12. and by consequence all the fore-mentioned blessings which lead to it and this not from their own merit or free choice but freely and as it were by lot wherein least of man is seen
work here called sealing did serve to evidence the truth and reality of somewhat which might otherwise have been questioned and particularly with relation to the Apostle's present scope it did serve to evidence the reality of their right to the glorious inheritance the truths of the Gospel and the sincerity of their closing with and believing of the Gospel now the work of God's Spirit which maketh all this evident and therefore hath the name of sealing is mainly His renewing and sanctifying work and especially His carrying-on of that work whereby He imprinteth the image of Himself which is holinesse Eph. 4. 24. upon Believers as an impression of the draughts and lineaments of the Seal are by sealing put upon the thing sealed so 2 Tim. 2. -19. the grace of sanctification and departing from evil is called a Seal though those other works of God's Spirit in Believers whereby He giveth them sense of His presence comfort and joy unspeakable flowing from it and full assurance may be looked upon as lesse principal parts of this Seal Fourthly ver 14. by the metaphor of an earnest which is used among Merchants for ratifying of their bargains he sheweth a use for which the bestowing of the holy Spirit upon them and His sealing of them by His sanctifying grace did serve even to be an earnest of the heavenly inheritance the full possession whereof being delayed until the last day God gave unto them His holy Spirit with His saving graces as an earnest or some small beginnings and a part of that glory which shall then be revealed that hereby He might assure them of their obtaining the whole in due season Fifthly he sheweth the date and time how long they were to content themselves with the earnest even untill the redemption of the purchased possession that is untill the day of judgment at which time those who are purchased by the bloud of Christ and are His possession and peculiar people shall obtain compleat redemption and full delivery from sin and misery In which sense redemption is taken Rom. 8. 23. And sixthly he sheweth the end which God purposed unto Himself in all this even the same which he mentioned formerly ver 12 to wit the praise of His Glory From the benefit which those Gentiles received besides what is marked upon the parallel place ver 11 Learn 1. Though it was the prerogative of the Jews above the Gentiles that Christ was first preached unto them and accordingly some of them did first trust in Him See ver -12. yet God hath made both Jew and Gentile equally to partake of all other things aswell of those which concern salvation it self as of the means and way of attaining to it for the same Christ the same free-gifted inheritance through Christ and the same Gospel which was bestowed upon the Jews are also bestowed upon the believing Gentiles In whom ye also have obtained an inheritance saith he 2. It is a thing highly observable and much to be taken notice of that the Gentiles who were profane dogs Mat. 15. 26. not a people Deut. 32. 21. without God chap. 2. ver -12. should be set down at the childrens table and have full accesse to free-grace and salvation and all spiritual blessings tending to salvation equally with the Jews who were God's only People separated to Him above all People Exod. 19. 5. to whom did pertain the Adoption Glory Covenants c. Rom. 9. 4. for Paul cannot speak of this without an also which is a note of exaggeration and heightneth the purpose as a thing very observable In whom ye also have obtained an inheritance From the mean whereby they attained this excellent benefit Learn 1. The hearing of the Gospel which supposeth the publick preaching of it Rom. 10. 14. is the ordinary mean whereby faith is wrought and consequently a right is conveyed unto the heavenly inheritance in so far as the Gospel so preached doth not only propound and make known to the understanding the object of saving faith which was before hid but the Lord also at or after the hearing of this Gospel preached doth work the grace of faith in the hearts of the Elect Act. 16. 14. for saith he Ye obtained an inheritance after that ye heard the Word of Truth the Gospel 2. The Gospel is the Word of Truth not only because it containeth nothing but truth for so the whole Scripture is the Word of Truth Psal. 19. 9 but also the Truths of the Gospel are most excellent Truths as being most remote from ordinary knowledge Mat. 16. 17. most profitable to lost sinners Tit. 2. 11. and do manifest the praise of God's glorious Attributes Luke 2. 14. more than any other Truths besides the Gospel doth clearly hold forth the truth and substance of all these dark and legal shadows Joh. 1. 17. for by the Word of Truth he meaneth the Gospel as he presently cleareth After ye heard the Word of Truth the Gospel of your salvation 3. As the doctrine of Salvation is the doctrine of the Gospel or glad-tydings to lost sinners for the word rendred Gospel signifieth a glad or good message So the doctrine of the Gospel is a doctrine of Salvation as not only revealing Salvation and a possible way for attaining to it which the Law doth not Gal. 3. 21. but also being the power of God to Salvation Rom. 1. 16 and the mean which God doth blesse for making us imbrace by faith the offer of Salvation Rom. 10. 14 15. and for working all other saving graces in the Elect Col. 1. 6. for the Apostle calleth this doctrine the Gospel or glad tydings of Salvation 4. It is not sufficient to know that the Gospel is a doctrine of Salvation in general or unto others only but every one would labour by the due application of the promises of the Gospel unto themselves to find it a doctrine of Salvation to them in particular for Paul hinteth at so much while he saith not simply the Gospel of Salvation but of your Salvation From the Spirit 's work of sealing following upon believing Learn 1. As the Gospel preached and heard doth not profit unto Salvation except it be believed so the Truths of the Gospel and Jesus Christ that good thing offered in those Truths is that in the whole Word of God which saving faith doth chiefly close with and rely upon and is fully satisfied with It findeth death in threatnings a burden of work in precepts but in Christ and the Gospel it findeth the way to Heaven made patent even a way how the sinner may be saved and divine justice not wronged for the Apostle having spoken before of their hearing the Gospel doth adde In whom to wit Christ the words may also read In which to wit the Gospel ye believed 2. Though none can actually believe before the Spirit of God come to dwell in them bringing alongs His royal train of habituall graces and the habit of faith amongst the rest unto the heart with Him
as the sum and compend of saving wisdom while he saith In the knowledge of Him to wit of Christ or in the acknowledgement of Him as it is in the Original 11. It is not sufficient for attaining this grace of wisdom or saving knowledge of divine truths that those truths be plainly revealed by the Spirit of God in Scripture there must be also a removal of that natural darknesse and blindnesse which is in our understandings whereby we may be enabled to take up that which is revealed even as to the beholding of colours by the outward sense there must not only be an outward light to make the object conspicuous but also the faculty of seeing in the eye a blind man cannot see at noon-day nor yet the sharpest-sighted at midnight Thus for the taking up of things heavenly the Apostle prayeth both for a Spirit of revelation to make those truths conspicuous and for a new power of discerning in the understanding that they might be able to take up the truth so revealed The eyes of your understanding being enlightened 12. The natural faculties of the soul are not destroyed in conversion so as if from that time forward the renewed man did nothing and the Spirit of God residing in him did all things no they are only renewed by the implanting of new gracious habits and dispositions in them so that our wit will and affections being renewed quickened and wrought upon by the Spirit of God do also themselves work Philip. 2. -12. for Paul prayeth not that their understanding might be destroyed but enlightened The eyes of your understanding being enlightened Vers. 18. That ye may know what is the hope of His calling and what the riches of the glory of His inheritance in the Saints HEre is one of those ends for attaining whereof the Apostle would have this wisdom bestowed upon them even that they might know those good things which they were to partake of in Heaven which are first summarly propounded under the name of hope taken here for the object of hope or things hoped-for as Rom. 8. 24 Col. 1. 5. and the hope of their calling because at their conversion they were called to the participation of those things next more fully explained while they are called an inheritance which is most excellent as being both rich and glorious and appertaineth only to the Saints and those who are renewed by the Spirit of God for the particle rendered in the Saints doth signifie in or amongst and is so read Act. 26. 18. Doct. 1. As effectuall inward calling whereby we are made a willing people in the day of God's power Psal. 110. 3. is only Christ's work by His Spirit upon the hearts of the Elect making them to give hearty obedience to the outward call by the mouth of His Ministers So by this work he openeth unto them a large door of hope and calleth them who were before without hope to partake of an excellent and glorious inheritance which is here called hope or the thing hoped-for and the hope of calling they being called to the enjoyment of it which calling is also called His to wit God's or Christ's because it is His work What is the hope of His calling 2. Though those who are effectually called do receive some part of that happinesse unto which they are called presently and in hand to wit those excellent benefits of justification adoption and sanctification and such others as do either accompany or flow from those in this life 1 Cor. 6. 11. yet the great and chief part of it is not given then in present possession but reserved in the heavens for them 1 Pet. 1. 4. so that they have it only in hope for therefore is it called the hope of their calling a thing only hoped-for 3. Though those excellent things which are not yet possessed but only hoped-for by Believers are known in part and in general 1 Joh. 3. -2. even so far as the knowledge which we have of them is sufficient to terminate our hope otherwise if they were wholly unknown they could not be hoped-for yet so excellent are those things in themselves and therefore remote from our knowledge and so much are we taken up with trifles and childish toyes that even true Believers and they who know most and have their thoughts most exercised about them are in a great part ignorant of them they neither know them fully nor particularly Isa. 64. 4. So that heaven and glory will be found another kind of thing than ever entred in the heart of man to think upon or look after 1 Cor. 2. 9. for he prayeth that even the called Ephesians might know what is the hope of His calling implying that they were yet in a great part ignorant of it 4. That measure of knowledge which may be attained here of those excellent things hoped-for should be carefully endeavoured and diligently sought after by Believers as being of great concernment to make them seek after these things being so known Philip. 3. 14. to sweeten the bitternesse of their crosse Rom. 8. 18. furnish them with matter for sweet meditation upon heaven and things heavenly Philip. 3. 20. and to make them more vehemently long and desire after the actual possession of those things Philip. 1. 23. for Paul's praying for wisdom that they may know the hope of His calling implyeth that much more themselves ought to seek after the knowledge of it 5. As those excellent things which are now hoped-for and really to be enjoyed in the other life are of the nature of an inheritance which is not purchased by us but freely bestowed upon us so they are properly Christ's inheritance who hath proper right to it as being the natural Son of God and by vertue of His own purchase but the right which we have is communicated to us through Him In whom we have received the adoption of children and so are made heirs and co-heirs with Christ Rom. 8. 17. for the Apostle explaining what those things hoped-for are calleth them an inheâ—â—ritance and His inheritance And what the riches of the glory of His inheritance 6. This heavenly inheritance is a rich inheritance as wanting nothing to make the state of those who enjoy it compleatly happy and giving full satisfaction and contentment Psal. 17. 15. and therefore it is called the riches of his inheritance that is after the manner of speech much used among the Hebrewâ— A rich inheritance 7. It is also a glorious inheritance there being nothing there but what is glorious The sight shall be glorious for we shall see God as we are seen 1 Cor. 13. 12. the place shall be glorious 2 Cor. 12. 4. the company glorious all the glorified Saints and Angels Heb. 12. 22 23. our souls and bodies shall be glorious Philip. 3. 21. and our daily exercise shall be glorious even to give glory unto God for ever and ever Rev. 7. 9 10. for therefore it is called the glory of his inheritance or
6. Yet He imployeth His called Ministers and Servants as instruments under Him for carrying on this work among whom He did make speciall use of the Prophets and Apostles for laying the foundation in so far as they first did reveal and preach Jesus Christ and commit to writing such truths concerning Him as are necessary for salvation Joh. 20. 31. while other ordinary Ministers are imployed in the preaching of Jesus Christ as He is revealed in Scripture to build up the Elect upon the foundation which was laid by them 2 Tim. 2. 2. for he calleth Christ the foundation of the Prophets and Apostles that is whom they placed in the Church by their Doctrine and Writings by which He maketh them to differ from ordinary Ministers And are built upon the foundation of the Prophets and Apostles 7. There is a sweet harmony and full agreement between the Doctrine and Writings of the Prophets and Apostles as in all other things so especially in holding forth Jesus Christ for a foundation and rock of salvation unto Believers the latter having taught and written nothing but what was partly prefigured in types and partly foretold in prophesies by the former Acts 26. 22 23. for Paul affirmeth that the same foundation Christ was laid by both while he saith Built upon the foundation of the Prophets and Apostles 8. How little ground the Papists have from this or any other Scripture blasphemously to teach that the Pope is the foundation of the universal Church visible in whose voice and sentence the faith of all Believers ought to be determined and built appeareth not only from the meaning of the words asserted in the exposition but also from this that all the Apostles are spoken of as having equal influence upon this foundation so that Peter whose successor the Pope doth plead himself to be had no privilege in this above the rest for he saith Ye are built upon the foundation of the Prophets and Apostles 9. Though men are easily moved to combine together in ill Psal. 83. 3. as being naturally inclined to it Gen. 6. 5. yet such is the antipathy of every man by nature unto that which is truely good Rom. 3. 12. and unto all other men in that which is good that nothing lesse was required for uniting all the Elect among themselves so as to make them joyntly endeavour the bringing about of Gods glory in their own salvation than that Jesus Christ should interpose as an arbiter with power causing the parties at variance to be at peace and become a center wherein all those scattered lines might meet and a corner wherein the severall walls and stones of the building are conjoyned for saith Paul it was necessary in order to this union that Jesus Christ himself should be the extream corner-stone Vers. 21. In whom all the building fitly framed together ' groweth unto an holy temple in the Lord. THis stately edifice is described secondly from the artificiall and altogether divine structure and joyning together of all its parts which is the beauty of any building This orderly frame and curious structure of the Church consisteth in these two First That the whole edifice and all its parts are firmly joyned in him that is in Christ the foundation to wit by faith their life being framed according to His prescript and example Matth. 11. 29. and their faith imbracing Him according as He is held forth in the Word without addition or diminution Col. 2. 6. even as the whole frame of a materiall building is made conform to the foundation Next That all the parts of this edifice are strongly joyned together among themselves by the grace of love Col. 3. 14. and orderly situate every one acting towards the good of another in their severall stations 1 Corinth 12. 25. 26. in so far as they are regenerate and consequently are parts of this building 1 Corinth 12. 5 even as all the parts of a materiall building have a commodious correspondency one to another and thereby are fitly framed together This edifice is described thirdly from its perpetuall increase and growth flowing also from Christ the foundation which growth is to be understood not only with respect to the whole body of the Church which groweth by the addition of new converts Isa. 54. 3. but also and mainly to every member in particular which do increase and grow in gifts and graces 2 Pet. 3. 18. And lastly it is described from the end intended in rearing up this stately growing edifice even to be an holy temple unto God wherein He may manifest His presence and be perpetually served and glorified as it was in Solomons temple Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this that the whole building and every stone of it doth take immediate band upon the foundation all Believers being most intimately joyned to Him by faith and not by the interveening mediation of others as it is in materiall buildings for the Apostle sheweth that all the building no part thereof being excepted is in Him while he saith In whom all the building 2. As there is a strict conjunction and a kind of proportion between Believers and Christ as also among themselves even such as is branched forth in the exposition of this verse so a great part of the strength and beauty of the Church and of all its parts consisteth in this conjunction and proportion and nothing is more uncomely than for a Believer to be disproportioned unto Christ either in his faith or practice and to other Believers in his coldrife affection to them or his not acting orderly in his station for their good for the Apostle describeth this spirituall edifice from its divine structure and curious joyning of all its parts as that wherein a great part of its beauty and strength doth consist In whom all the building fitly framed together 3. As this spirituall edifice doth differ from other buildings that not only the whole edifice but also all the parts of it 1 Pet. 2. 5. are indued with life a life which is wholly spirituall and floweth from their union with Christ the foundation So this life of theirs is for the time but imperfect their spiritual graces having not as yet attained that fulnesse and strength which is required for the Apostle while he ascribeth a spiritual growth to all the building doth imply both those seing growth supponeth life and want of just stature and perfection In whom all the building groweth 4. As growth in grace is a priviledge which appertaineth to all the parts of this spirituall building who are yet on earth so this growth of theirs doth flow from their union and communion with Christ and the more their union with Him be improved to the dayly extracting of a renewed influence from Him they cannot choose but thrive the better in this their spiritual growth for the Apostle ascribeth growth to all this building and growth from their being in
to passe such a judgement upon his own doctrine and abilities Ye may understand my knowledge in the mysterie of Christ. Vers. 5. Which in other ages was not made known unto the sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit THe Apostle giveth a reason why he called the Gospel the knowledge whereof was revealed unto him a mysterie and thereby doth also prove that there was a necessity of extraordinary revelation for bringing him to the knowledge of it to wit because this Doctrine of salvation through free grace by Christ and more especially the calling of the Gentiles to partake of this salvation in all respects equally with the Jews which is chiefly intended by the mysterie here spoken of as is clear from ver 6. was not so fully and clearly made known in the former ages of the world unto any of the sons of men whether without or within the Church as it was now under the Gospel revealed immediately by the Spirit of God unto the holy Apostles who these were see upon Col. 1. ver 1. doct 2. and the Prophets of the New Testament spoken of Act. 15. 32. 21. 8 9 10. Eph. 4. 11. who being extraordinarily assisted by the Spirit of God did not only open up the prophetical Scriptures of the Old Testament confirming and proving the Doctrine of the Gospel from these but also did foretell things to come Doct. 1. The children of men are naturally ignorant of Gospel-truths and know no further of them than God is pleased to reveal and make known unto them for the Apostle sheweth that the sons of men were passive as to the measure of light which was attained unto of those truths Which in other ages was not made known unto the sons of men as it is now revealed 2. The Lord in bestowing grace and the saving knowledge of Himself doth act as a most free agent not constrained by any necessity so that He dispenseth grace to whom He will Rom. 9. 18. to some more sparingly and to others more liberally whether we compare times with times or persons with persons in one and the same time Rom. 12. -3. for He hath revealed the saving knowledg of this mysterie now under the Gospel in a greater measure than he did formerly Which in other ages was not made known as is now revealed saith he 3. Neither the Doctrine of salvation through free grace by Christ nor Gods purpose to call the Gentiles to partake of this salvation equally with the Jews was altogether unknown to the ancient Church before Christ came there being severall manifestations of the former in the Covenant of Grace as it was first revealed unto Adam Gen. 3. 15. and after renewed with Abraham Gen. 17. 7. David 2 Sam. 23. 5. and commented upon by the Prophets Isa. 53. 3 c. and many full prophesies also of the latter which the Apostles themselves did make use of to confirm the calling of the Gentiles as Act. 13. 47. cited from Isa. 49. 6. and Act. 15. 15. cited from Amos 9. 11 for the Apostle doth not simply deny that the former ages had any knowledge of this mysterie at all but comparatively It was not in other ages made known as it is now revealed But fourthly neither the Doctrine of salvation nor yet the calling of the Gentiles were so fully or clearly revealed under the Old Testament as they are now under the New both of them being but sparingly spoken to then Mat. 13. 17. and what was spoken for the most part wrapped up in a vail of types and shadowes so that they could not stedfastly look to the end of that which is abolished 2 Cor. 3. 13. The latter to wit the calling of the Gentiles being only then fore-told and prophesied of and therefore could not be so distinctly solidly and satisfyingly known as now when it is accomplished Besides that the time when and the manner how it was to be accomplished and particularly that the Gentiles should have accesse unto the Church without an entrance by the door of circumcision Those I say were either not at all or but very sparingly revealed so that even the Apostles themselves after Christs ascension did doubt and hesitate much about the truth of this mysterie untill it was more fully revealed Act. 10. 10 c. for saith Paul Which in other ages was not made known as it is now revealed 5. As Christs servants may be sometimes necessitated to speak unto the commendation of their own receipts from God So Christian sobriety will teach them to be so far from disparaging or undervaluing the receipts of others to render themselves thereby the more esteemed of That they will endeavour to have others who are equally deserving to partake with them in that deserved esteem which they challenge unto themselves for Paul having begun to speak ver 3. of that knowledge of this mysterie which was revealed unto himself doth here affirm the same of all the Apostles and Prophets As it is now revealed unto the Apostles and Prophets 6. Though God might easily communicate the knowledge of Himself unto all whom he intendeth to save in a way extraordinary immediately and without the help of second means Act. 2. ver 3 4. yet He hath rather chosen to communicate His mind so unto some few only who have some of them at least at His appointment 2 Pet. 1. -21. set down in sacred Writ what they themselves did immediately receive from God 1 Job 1. 1. by which means the knowledge of God may in an ordinary way be conveyed unto others Job 20. 31. The Lord hereby preventing Satans designe who would otherwise have obtruded upon people his own delusions in place of immediate revelations from God 2 Chron. 18. 21. and trying the obedience of His people if they will subject themselves unto His will and word in the mouth of His Servants Matth. 10. 40. as also gently sparing their infirmity and weaknesse who could not one among a thousand carry aright those extraordinary manifestations of God unto their spirits 2 Cor. 12. 7. for saith Paul this mysterie was revealed by the Spirit to wit immediately not unto all but to His holy Apostles and Prophets 7. As all the Lords Ministers ought to be inherently holy not only because of the precept enjoyning so much in a speciall manner unto Ministers Tit. 1. 8. but also for the more successefull discharging of their office seing the secret of the Lord is with them who fear Him Psal. 25. 14. and the lips of the righteous feed many Prov. 10. 21. and as all the extraordinary Office-bearers for what is revealed Judas alone excepted and Pen-men of holy Scripture were really sanctified and holy So inherent holinesse without a peculiar illumination of the Spirit of God superadded for that end is not sufficient for giving clear light and insight in Gospel-mysteries for He giveth the Apostles and Prophets the epithet of boly to shew they themselves were so
Christs Ministers to presse upon the Lords people the mortification of sin or conscience-making of the duties of holinesse in the generall but seing people are apt to think that an sleight performance or faint endeavours are sufficient obedience to these generall exhortations therefore Ministers must condescend upon some particular vices chiefly such as are most commonly practised in the place where they are and some particular vertues which are most ordinarily sleighted pressing upon the Lords people to evidence their renovation by abstinence from the former and practising of the latter for Paul having indirectly at least exhorted them to put off the old man ver 22. and put on the new ver 24. doth now fall upon some particular vices and vertues dehorting from the one and exhorting to the other Wherefore putting away lying 2. There is no sin more unseemly in a Christian and more inconsistent with grace than the sin of lying there being no sin that maketh a man more like the devil Joh. 8. 44. more abominable to God Prov. 6. 16 17. nor more shamefull in the eyes of men so that even they who are most guilty of it cannot endure to be charged with it no sin more hurtful to the sinner as making him to be trusted by none and no sin which tendeth more to the utter overthrow of all humane societie fidelity and trust among men being that which maketh any society comfortable for the Apostle dehorteth from lying upon the ground of their putting on the new man as is implied in the illative particle Wherefore Wherefore putting away lying 3. As all kind of lying is intrinsically sin and to be avoided whether the pernicious officious or sporting lie See upon Col. 3. 8 9 doct 10. So there is no person of whatsoever rank whether rich or poor to whom God giveth any dispensation to lie or speak contrary to truth for he saith indefinitly putting away lying and speak every man truth without exception 4. Though we are not bound to speak all the truth and at all times and to every person but in some cases may and ought conceal somewhat of it Luk. 9. 21. 1 Sam. 16. 2. yet when we speak we are to speak nothing but truth and that without mentall reservation of any part of the purpose without which the rest which is spoken would not be truth but a lie for though it be sufficient for a man to think what is truth and not expresse it when he is speaking or meditating with himself yet he is to speak truth if so he speak at all when he speaketh with his neighbour speak every man truth with his neighbour saith he 5. This is a generall rule to be observed for the right understanding of divine precepts that where a sin is forbidden the contrary duty is also commanded and where a duty is commanded the contrary sin is also forbidden for the Apostle expounding here the ninth command doth not only exhort to lay aside lying but also to speak every man the truth with his neighbour 6. Though it be sinfull to lie and speak untruth unto any even to an infidel Ezek. 17. 16. yet it is more sinfull and most odious for Believers and Professors of the same faith because of their nearer bonds and relations to lie unto and deceive one another for so much the Apostles reason here used which is astricted only to such doth teach for we are members one of another saith he 7. It is not sufficient that a man abstain from lying and endeavour to speak truth with his neighbour from a motive of self-advantage and interest as knowing his doing otherwise would tend both to his losse and shame but he ought to be acted herein from a principle of love towards those with whom he speaketh chiefly if he conceive them to be Believers as to members of that same body for whose advantage and preservation especially he is bound to lay out himself in his place and station so far must he be from seeking to undermine them or deceive them for Paul will have them to put away lying and to speak the truth for this reason that they were all members one of another Vers. 26. Be ye angry and sin not let not the sun go down upon your wrath HE exhorteth them next to restrain and moderate their anger forbidden in the sixth command And 1. he as it were giveth them way to be angry sometimes and in some cases 2. He disswadeth them from sinfull anger or any unjust desire of revenge which is when anger is kindled rashly Prov. 14. 17. for no cause Matth. 5. 22. or a very light one 1 Cor. 13. 5 or when it exceedeth the just bounds Gen. 49. 7. And 3. if their anger at any time should exceed bounds and turn to wrath or bitternesse of spirit he exhorteth them to suppresse it speedily even before the Sun go down not cherishing that ill or for bearing themselves in it for the space of one night Doct. 1. Seing anger is a naturall affection planted in our first parents at the first creation yea and also was found in Christ Himself who was without sin Mark 3. 5. therefore it is not in it self a sin nor alwayes sinfull but as it is in its own nature indifferent and becometh good or evil according to the grounds causes objects and ends of it So it is sometimes and in some cases a necessary duty for a Christian to be angry to wit when anger floweth from zeal to Gods glory Joh. 2. 15. with 17. and love to our brother Prov. 13. 24. and when it is conceived upon just and weighty causes such chiefly as Gods dishonour whether by our own sins 2 Cor. 7. 11. or the sins of others Exod. 32. 19. when it is incensed not so much against the person of our brother as against his sin and therefore against that sin in our selves as much as in others Matth. 7. 5. when it doth not hinder other duties of love which we owe to the person whom we are angry with Exod. 32. 19. with 32. neither doth mar our accesse to God in prayer 1 Tim. 2. 8. and when we go not without the compasse of our calling by giving way to private revenge in the accomplishment of our anger Luke 9. 54. 55. In those cases anger is praise-worthy and commendable for the Apostle giveth way to anger yea after a sort commandeth it to wit in those cases be ye angry saith he 2. As there is an easie and ready passage from what is moderation in our naturall affections of joy fear grief desire and therefore lawfull and in some cases necessary to what is excesse and therefore sinfull Psal. 2. -11 So this doth chiefly hold in the affection of anger it being most difficile to keep a measure and not to exceed by transgressing some one or other of the fore-mentioned limitations of just anger when it is once given way to for therefore doth he add this necessary caution Be angry but sin
Paul doth not condemn but approve this custom among men that no man ever hated his own flesh but nourisheth and cherisheth it 6. As Christs example in His dealing towards the Church is a most excellent copie to be eyed and imitated by husbands in their carriage toward their wives and that not only in their love but in all those other duties flowing from love which they owe unto them So it doth concern both husbands and wives to eye this pattern much and to draw their motives and encouragements unto their mutuall duties from it as that which will much conduce to keep their hearts in a spirituall frame even in those performances and to prevent that carnal worldly disposition which the misguided care of performing such duties as the married-state of life calleth for doth usually contract for as he propounded Christs example for a motive to and pattern of the duty of love ver 25. so of those duties also of nourishing and cherishing which flow from it in this verse even as the Lord the Church 7. A husbands care ought to extend it self not only to nourish and cherish his wife in things temporal and which concern her body only but also in things spiritual and which concern her soul and therefore he would be circumspect lest under pretence of eschewing all suspicion of displeasure with her and of giving necessary tokens and evidences of his love and kindnesse to her in order to his outward cherishing her he do neither willingly neglect the care of her salvation or by fondnesse or lightnesse incapacitate himself to do her any good in that respect for Christ doth nourish and cherish His Church by taking care of and providing mainly for the souls and eternall state of His People and husbands are commanded here to make Him their pattern Even as the Lord the Church saith he Vers. 30. For we are members of his body of his flesh and of his bones HE giveth here a reason why Christ doth so cherish His Church where in stead of naming the Church expresly which the sequell of his discourse did require he mentioneth himself and other true Believers among the Ephesians under the pronoun we the Church here spoken of for whom Christ did give Himself being only made up of such And the reason is taken from that neer and strict union or that spirituall marriage which is betwixt Christ and Believers whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow as appeareth from the words here used which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife but are here by allusion to that marriage of theirs made use of to set forth the spirituall marriage betwixt Christ and His Church the tie and bond whereof is so near and strict that as the Apostle sheweth all Believers are members of His body yea not only of one nature with him which is common to them with all mankind but also as they are new creatures they have their originall and nourishment from Him even from His flesh and bones in so far as they owe the beginning progresse and accomplishment of their spirituall life to Christ His taking on of flash and His suffering in the flesh and by the vertue of those His sufferings they are quickned and fed and so are of His flesh and of his bones Doct. 1. Then do we speak and hear to our comfort and edification these truths which expresse the tender and warm care of Christ unto His Church when we make application of them to our selves and by a lively faith do enter our selves among these for whom He doth so care for the Apostle having in the preceeding verse spoken of Christs nourishing and cherishing of His Church applyeth that to himself and other true Believers among the Ephesians while he saith for we are members of his body 2. Then may we upon good grounds apply these generall truths unto our selves when as members of Christs mysticall body we draw our spirituall life and nourishment from that vertue and influence which Christ hath purchased by His sufferings in the flesh for upon this ground Paul doth substitute himself and other true Believers in stead of the Church and claimeth interest in Christs tender and warm care whereby He doth nourish and cherish His Church while he saith we are members of His body of His flesh and of His bones 3. There is no relation which Christ hath taken on toward His Church but it bindeth him to and accordingly he will perform all those answerable duties which men under these relations are bound to perform toward those to whom they have them for he giveth a reason why He did nourish and cherish His Church as a man doth his body and a husband ought to cherish his wife because he had taken on the relation of an head and husband to His Church while he saith we are members of His body of His flesh and of His bones 4. As true Believers have a twofold being one naturall and another spirituall so they have a twofold originall answerable to each of these In their naturall being they owe their originall under God unto their parents as being bone of their bones and flesh of their flesh as Eva the first woman did owe it to her husband But as they are renewed and born over again they owe their spirituall being not to the will of the flesh or the will of man Joh. 1. 13. but to the vertue of Christs obedience and sufferings in His flesh 1 Joh. 4. 9. for he saith not they are bone of His bones and flesh of His flesh as Adam saith of his wife Gen. 2. 23. to point that she did owe her naturall being unto him as being come and made of him but that they were of His bone and flesh to wit in their spirituall being as they were renewed and members of His body for we are members of his body of His bone and of His flesh Vers. 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh THis verse in the literal plain and historical sense of the words holdeth forth the law of marriage binding all married parties in all times which was pronounced by Adam Gen. 2. 24. and approved by God Himself Matth. 19. 5. And the words taken in this sense contain the third reason to prove the former consequence ver 28. that seing wives are the bodies of their husbands therefore they should be loved The argument is taken from that law of marriage expresly declaring that for this cause to wit because the wife is bone of his bone and flesh of his flesh as the cause is expressed Gen. 2. 23 24. which is the same in effect with the cause given ver 28. even because she is the body of the husband to which this verse literally taken doth relate or to the thirtieth verse immediatly preceeding in
where it is weakest and the enemies greatest force doth lie for because masters are most prone to break out against their servants in threatning railing and reviling words as thinking words are but wind and their tongues are their own Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly Forbearing threatning saith he 5. As it is very usuall for powers on earth sinfully to oversee and not to punish the cruell and unjust dealing of masters towards servants So those sins which are most connived at by men are most severely taken notice of by God for the Apostle mindeth them that God would call masters to an accompt how they carried towards their servants though men did not take notice of them Knowing that your master also is in heaven 6. It is too too ordinary for men in place and authority above others to carry themselves as if they had none above them to be countable unto or at least to dream that the Lord will not take such strict account of them as of their underlings and servants for the Apostle obviateth such thoughts and so doth indirectly imply that masters did so think while he saith your master also is in heaven and there is no respect of persons with him 7. Ministers are bound to inculcate even those truths upon the Lords people which they in charity do judge to be throughly known already by them because truths are better known than made use of by the most part yea the calling to mind of known truths by the publick Ministery doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty for therefore though the Apostle supponeth they knew this truth yet he putteth them in remembrance of it Knowing that your master is in heaven See what is observed further upon this description of God from His royal palace and impartiality in judging upon Col. 3. ver 25. doct 4 5. and Col. 4. ver 1. doct 4 5 6. Vers. 10. Finally my brethren be strong in the Lord and in the power of his might THe Apostle having from chap. 5. ver 21. exhorted unto those duties which belong to Christians as they are members of families doth now in the second part of this Chapter exhort unto one duty which belongeth unto all Christians in generall the making conscience whereof is necessary for practising all or any of the fore-mentioned duties even that they would prepare and make ready for a christian warfare And being in the first branch of this part of the Chapter unto ver 14. to inforce this duty more generally he doth first propone the exhortation to wit that finally or notwithstanding of all he had formerly spoken this one thing did remain yet necessary to be delivered by him for so much the Original word doth imply even that they would be strong fortifie themselves take to them spirits and resolutions in order to their Christian warfare And this first by looking at and making use of that strength which they had and all Believers have without themselves in the Lord Christ who is engaged with them as leader and generall in this warfare Joh. 10. 28. And particularly they are to look at and act their faith upon the power of His might or His almighty power in order to their being strong and resolute as that which alone was able to answer all their faintings and fears arising either from their own weaknesse Rom. 4. 19. with 21. or the strength of enemies Joh. 16. 33. Hence Learn 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations except they also set about the practice of their duty according to what they know of it for the Apostle having already instructed them in the knowledge of their duty he sheweth this one thing was yet remaining even to prepare themselves with resolution and courage in order to their better practising of it Finally or this yet remaineth that ye be strong in the Lord. 2. As the duties of a Christian life whether in our generall or particular calling will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries So it is the duty of Christs Ministers not only to presse duties upon the Lords people but also to forewarne them of these difficulties and dangers which ly in the way of their duty and to instruct them how to wrestle with and overcome them all for so doth Paul having already pressed upon them the duties of their generall and particular callings he doth here not only forewarne them but also forearme them against difficulties and hazards Finally be strong in the Lord. 3. Though the Lords Servants sometimes may and are also bound to command and charge the people of God committed to their charge to make conscience of their duty 1 Tim. 6. 17. yea and also denounce against them most terrible threatnings if they neglect it 2 Tim. 4. 2. Tit. 1. 13. yet so long as gentle exhortations enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing may prevail they are rather to be followed by them thereby testifying their affection unto and charitable esteem of their hearers as of rationall men who are in a greater probability to be wrought upon by insinuations desires and convincing reasons than by threats and boasts for the Apostle doth here gently exhort them enforcing this exhortation by an insinuative compellation while he calleth them brethren and afterwards convinceth them of the equity and necessity of that to which he doth exhort them Finally my brethren be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty See ver 12. that there is need of more than ordinary strength resolution and courage for meeting with them and charging through them Faint hearted-cowards and lazie sluggards will never face them far lesse overcome them Prov. 22. 13. for in order to their rancountering those difficulties he biddeth them be strong that is take to them spirits and courage 5. No naturall courage nor hardinesse of spirit arising from mans naturall temper though in some respect sufficient for making men endure any temporall hardship without succumbing Prov. 18. 14. is able to underprop and bear us up against the furious assaults of such spirituall adversaries and breaking discouragements arising from such multiplied difficulties as daily do assault us in our Christian course for he biddeth them be strong not in themselves or in the power of their own naturall resolutions but in the Lord and the power of his might 6. No strength of grace inherent no spiritual courage flowing from the graces of Gods Spirit in us is alone and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict we must besides be underpropped by the power and strength of Christ the Lord without us by whose influence our inherent graces
and was a broad belt wherewith souldiers were girt about the middle and did serve both for ornament as being set with drops of brasse or silver and hiding the gap and want between the other pieces of the armour in that place and also for safety and defence as keeping all the rest of the armour fast guarding the belly and strengthening the loyns In like manner this grace of sincerity is the Christians ornament Job 1. 47. covereth many other wants Gen. 20. 6. is a necessary ingredient in all other graces without which they are but counterfeit shadows Prov. 15. 8. and addeth strength and courage to the heart in the day of sore trial Job 27. 5 6. The second piece of armour is righteousnesse not the imputed righteousnesse of Christ which seemeth to be included under the buckler of faith but the inherent righteousnesse of an holy conversation whereby we are enclined and do accordingly endeavour to give both to God and man their due and right Acts 24. 16. according to both the Tables of the Commands Luke 1. 6. and it answereth that piece of the bodily armour which was called the breast-plate whereby the breast and vitall parts therein contained were secured In like manner this grace of righteousnesse doth guard the vitall parts of the soul and that wherein the life of a Christian doth consist to wit the root and seed of inherent grace in the heart 2 Pet. 1. 10. and the faith of his interest in God for righteous walking is an evidence of interest 1 Joh. 2 3. Hence Learn 1. None shall after death stand as victorious over all their spirituall enemies but such as here do stand as souldiers in a military posture They must stand as watchmen Hab. 2. 1. to observe and take up their enemies motions and approaches 1 Pet. 5. 8. and they must stand as fighters to resist and withstand all his furious assaults 1 Pet. 5. 9. otherwise they shall never stand as conquerours for having spoken ver 13. of their standing as conquerours at death he exhorteth them in order to their standing that they would here stand as souldiers Stand therefore 2. Assurance and certainty of through bearing and victory over all our spirituall adversaries is so far from being in its own nature a pillow to foster security and carnall ease that it addeth courage and spirit to those who have it and rendereth them so much the more watchfull active and diligent yea and nothing weakeneth more the hands of a christian souldier than diffidence and distrust of successe for from what he promised ver 13. that they should stand as conquerours he encourageth them here to stand in the conflict Stand therefore 3. Whenever a man doth engage to fight under Christs banner and betaketh himself to his military posture he may expect a present charge and to be set upon without delay by his spirituall adversaries for no sooner doth he bid them stand but with the same breath he commandeth them to put on their armour and be in readinesse to receive a present assault Stand therefore having your loynes girt about 4. The Spirit of God speaking in Scripture doth usually set out most heavenly and spirituall purposes by similitudes taken from things earthly and such as do occur in our ordinary imployments hereby teaching us so to converse among and look upon things earthly as to gather some spirituall lessons from them for the Apostle doth here resemble every piece of the souldiers armour to some answerable Christian grace Having your loyns girt about with truth 5. The grace of truth and sincerity is a necessary piece of the Christians armour without the which we cannot choose but be exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary without sincerity we are easily driven to dissemble both with God Psal. 78. 36 37. and man Psal. 55. 21. to go about choicest duties for base and by-ends Math. 6. 2. Phil. 1. 16. to curtell our obedience astricting it to some commanded duties only neglecting others Mark 6. 17. with 20. yea and to despare of mercy or of doing better in time coming when Satan shall accuse and challenge us for our base hypocrisie in time by past to which he himself did tempt us Matth. 27. 4 5. for the Apostle commandeth the Christian souldier to arm himself with truth and sincerity Having your loyns girt about with truth 6. Though Satans chief arms whereby he fighteth in this spirituall conflict are deceitfull wiles and subtile snares See ver 11. yet the Christian souldier must not endeavour to overcome him with his own weapons but ought to be sincere and streight he must not lie no not for God Job 13. 7 8. neither think to out-wit his adversary by yeelding a little and falling back one step of purpose to advance two for it or to capitulate with him by yeelding to one sin at one time upon condition to give way unto none other or not to the same afterwards which at the best is to do evil that good may come which is condemned Rom. 3. -8. and is inconsistent with true sincerity and plain dealing which is here enjoyned to the Christian souldier Having your loyns girt about with truth 7. The grace of righteousnesse or an honest fixed purpose and earnest endeavour to obey God in all His commands is another necessary piece of a Christians armour without which we are exposed and laid open to severall deadly blows and dangerous tentations from our spirituall adversary even such as question our interest in God and brangle our peace with Him Isa. 32. 17. without this purpose and endeavour we are easily driven to break all or any of Gods commands Prov. 11. 5. and 13. 6. and more particularly to take a sinfull course for our own vindication under unjust reproaches Isa. 51. 7. to distrust the providence of God under straits Gen. 30. 33. and to make a foul retreat in the day of trial Prov. 28. 1. for the Apostle commandeth the Christian souldier to arm himself with righteousnesse And having the breast-plate of righteousnesse 8. It is not enough for a Christian souldier to propose unto himself a good and approved end and to be sincere and streight in aiming at the end proposed but he must make use of good and approved means consisting in conscientious practice of all commanded duties both to God and man for with sincerity and truth which relateth chiefly to the scope and end proposed in our actions he enjoyneth the practice of righteousnesse which giveth to both God and man their right and due Vers. 15. And your feet shod with the preparation of the gospel of peace THe third piece of armour here enjoyned to be put on is the preparation of the Gospel of peace that is a prepared and resolute frame of heart to go through our Christian course with chearfulnesse and patience notwithstanding of all the difficulties of the way for the word rendered preparation is used