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
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
take liberty of practice to himself in those things which he doth condemn in others and the contrary of which he doth either by his Doctrine or example at other times constrain them to as appeareth from the question here propounded If thou livest not as do the Jews why compellest thou the Gentiles to live as do the Jews as if he had said Thou can neither answer to God nor man for it 7. It is no small sin for Superiours to bind where the Lord hath left free by urging upon their Inferiours the observing of a thing in its own nature indifferent as necessary except it be in these cases wherein the Lord by those circumstances which do accompany it doth point it out as necessary such are the cases of scandal Act. 15. 28 29. and contempt 1 Cor. 14. 40. for hereby mainly is Peter's sin aggreged that he did compel the Gentiles to the necessary observation of the Ceremonial Law though the use of it was at that time indifferent Why compellest thou the Gentiles to live as do the Jews 8. In the primitive times of the Christian Church the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants and much more than People now do for if the actions of the Apostles compelled men to do this or that as Peter's action did compel the Gentiles what then did their Doctrine and heavenly Exhortations Why compellest thou the Gentiles c. Vers. 15. We who are Jews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses Yea and some think that it is extended to the end of the Chapter but others conceive that Paul having closed the narration of what passed betwixt him and Peter ver 14. doth here return to speak to the Galatians and though those last do seem to have most of reason for them yet which of these opinions do stand it is all one to the main purpose for it is clear that the Apostle doth here state and fall upon one of the main questions which were betwixt him and his adversaries to wit That we are justified or accepted of and declared righteous in God's sight by Faith in Christ and not by the works of the Law And for the better understanding of the threed method of the Apostles dispute together with the state of the present question and the sense and force of those arguments which he maketh use of to confirm the Truth in controversie We shall premit three things in general First the Apostle's adversaries erred in two things mainly 1. they urged the rigid observation of the Ceremonial Law as necessary by vertue of a divine Precept standing yet in force as may be gathered from the Apostle's reasoning chap. 3. 19 25. and chap. 4. 3 4 5. 2. As Seducers wax worse and worse 2 Tim. 3. 13. so they went higher and urged the observation of these Ceremonies as that whereby joyntly at least with Christ sinners are justified before God as appeareth from chap. 2. 16 21. and 3. 11. Now the Apostle addresseth himself to the refutation of both those Errors and because the latter Error to wit That sinners are justified by their obedience to the Law is most dangerous therefore he doth refute it first and apart to ver 19. chap. 3. And next he refuteth that first Error joyntly with the other proving there was no necessity at all of observing the Ceremonial Law or any part of that Mosaical Pedagogie now under the New Testament and that it ought not now to be observed the date prefixed by God for the observation of it being already expired to ver 13. chap. 5. Secondly while the Apostle all-along this dispute denyeth we are justified or that righteousnesse and the inheritance do come by the Law he understandeth by the Law not the whole Doctrine delivered by Moses upon Mount Sinai for the Law being so taken was a Covenant of Grace as appeareth from the Preface and Promises of the Decalogue and from the Ceremonial Law which shadowed forth Christ and remission of sins through Him Heb. 10. 4 8 9. so that Believers under the Old Testament may be said to have been justified and to have had righteousnesse by the Law in this sense for it implyeth no further than that they were justified according to the tenour of the Covenant of Grace as it was wrapped-up in that ancient legal dispensation The Apostle therefore takes the Law more strictly and in the sense of his adversaries for the mere precepts and threatnings of the Law as it requires perfect obedience and curseth those who have it not abstracting from Christ and Grace which were held forth though but obscurely in it for in that sense his adversaries maintained justification by the Law and therefore the Apostle while he refuteth justification by the Law must be understood to speak of the Law in the same sense also which sometimes he clearly expresseth while he explaineth his meaning by denying we are justified by the works of the Law vers 16. and chap. 3. 5 10. Thirdly that the Apostle may strike at the root of this their most dangerous Error of Justification by Works he excludeth all Works in general not only those of the Ceremonial Law but the Works also of the Moral Law Yea and all Works of ours whatsoever from having influence upon Justification for as shall be observed in the Dispute it self the Arguments used by the Apostle to prove that we are not justified by Works are applicable to the Moral Law equally if not more than to the Ceremonial Law Yea and do exclude the Works of the Regenerate as well as of the Unregenerate Besides it is sure that none professing the Name of Christ as the Apostle's adversaries did would have urged the naked external performance of those Ceremonies as having influence upon Justification except as it was conjoyned with internal love to God and our neighbour commanded by the Moral Law and signified expressed and some one way or other advanced by those outward performances Neither is it conceivable how they maintaining a necessity of Faith in Christ could imagine that any Works whatsoever whether done in obedience to the Ceremonial Law or to the Moral being such Works only as are done by the power of Nature and strength of Free-will without the Grace of Christ should have justified a sinner and made him righteous before God So that if Paul in this Dispute had excluded from Justification only the external Works of the Ceremonial Law and not the Works of the Moral Law also or only all Works whatsoever flowing
from the strength of Nature or the Works of the Unregenerate and not the Works of the Regenerate also which are performed by the Grace of Christ he should have quite mistaken the question and not at all refuted his adversaries It doth therefore of necessity follow that the Apostle reasoneth against Justification by Works done in obedience to the Law in general and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever which he proveth by two Arguments in this Chapter First because he himself and other Jews who though they enjoyed by birth and education as being born Members of the visible Church many priviledges beyond the Gentiles who were profane sinners and born aliens from God and therefore might have expected to be justified by their good works if so any could be justified that way Yet they knowing perfectly that all their Works done in obedience to the Law could never justifie or make them righteous before God and that only Faith in Christ would make them so righteous even they who had as much reason to boast of their Works as any other had renounced all confidence in their Works and betaken themselves only to Faith in Jesus Christ for Justification and hereby he leaveth unto them to gather what madnesse it were for those Galatians or any other of the Gentiles to rely upon the Works of the Law so as to be justified by them which he further confirmeth as it seemeth from Psal. 143. -2. affirming that no flesh whether Jew or Gentile shall be justified to wit by the Works of the Law which is here supplyed by the Apostle without adding to the sense The like addition of words for explication without wronging the sense is frequently used in the New Testament where Scriptures are cited out of the Old as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every man by nature is a childe of wrath and enemy to God Eph. 2. 3. as Nature speaketh that which is born with us and conveyed unto us from our parents by carnal generation Psal. 51. 5. Yet all those who are born within the visible Church have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us not of natural generation but of free-grace which God is pleased to honour His People with and to deny unto others for the Apostle here calleth himself and others come of Abraham who had been from that time upwards the only visible Church Psal. 147. 19 20. Jews by nature wherby he doth not simply design them to be men of such a Nation for that could make nothing to the Apostle's scope in the present argument besides that the Jew is here opposed to sinners of the Gentiles so it must relate some way to their spiritual state neither doth it import that much as if they had inherent holinesse and were altogether sinlesse by nature for this is contradicted by Scripture Rom. 3. 9. So the meaning must be that from their birth and because of God's love to them in making choice of them to be a Church to Himself above all Nations Deut. 7. 6. they were externally at least in covenant with God Deut. 29. 11. whereby they had a right to all Church-priviledges as of being under God's special care and government Isa. 4. 5 6. of enjoying the ordinary means of Salvation as they were capable of them Gen. 17. 12. And as it was with the Jews then so is it with those that are born within the visible Church now they are Christians by birth to wit in the sense presently mentioned for the visible Church under the New Testament and among the Gentiles hath succeeded to those priviledges which were enjoyed by the Church under the Old Rom. 11. 17. So that even young Infants are expresly called holy 1 Cor. 7. 14. to wit with an external and federal holinesse and on this account they have right to Baptism the seal of the Covenant which no Infidel can claim Act. 2. 38 39. We who are Jews by nature and not sinners of the Gentiles 2. The Doctrine of free Justification by Faith in Jesus Christ and not by Works was early opposed by Satan and heretical spirits and no Doctrine so much opposed as it was and that because no Truth is more necessary to be keeped pure than this is it being such a Truth as if it be keeped pure several other Truths are keeped pure also and if it fall many other Truths do also fall with it Therefore is it that Satan did so much labour and yet laboureth to bear it down for the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians as appeareth from the Apostle his setting of himself so much to defend it That we might be justified by the Faith of Christ and not by the Works of the Law saith he 3. Concerning the nature of Justification we learn several things First That Justification is not the Lord 's making one who was before unjust to be just by working of habitual and inherent righteousnesse in him as the Papists do take it confounding Justification and Sanctification contrary to Scripture 1 Cor. 6. 11. But it is a judicial action whereby the Lord absolveth the sinner from death and wrath and adjudgeth him to life eternal for the word expressing this grace here is a judicial word taken from Courts of Justice which being attributed to the Judge is opposed to condemn Rom. 8. 33 34. and so signifieth to absolve and give sentence neither doth the Scripture ever make use of this word in any other sense where the justification of a sinner before God is spoken of Knowing that a man is not justified c. and that we might be justified Secondly The ground whereupon and the cause for which sinners are thus justified or absolved from wrath and adjudged to life eternal is not any Works which they do in obedience to the Law of God whether Ceremonial or Moral for Works are excluded while he saith A man is not justified by the works of the Law but by the Faith of Jesus Christ it is not except by the Faith c. as if Works were only excluded when Faith is not joyned with them as the Papists do read it but the word is well turned here by the adversative particle But as it is frequently in Scripture See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded and Faith established as only having hand in this businesss which is more plainly asserted afterwards That we might be justified by the Faith of Christ and not by the Works of the Law by which are meaned both the Works of the Moral and Ceremonial Law as we cleared in the Exposition Thirdly The Works which are excluded from having hand in Justification are not only those which are done before conversion but also
which follow after and flow from the working of God's Spirit in us even those Works are imperfect Isa. 64. 6. and so cannot make us compleatly righteous and we do owe them to God in the mean time Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time They are the work of God's Spirit in us Philip. 2. 13. and so we can merit nothing at God's hand by them for He excludeth the Works of the Law in general now the good Works of the Regenerate are such as are commanded by the Law and done in obedience to the Law besides that those false Apostles did admit a mixture of Faith and Works in Justification so that if the Apostle had not excluded even Works which flow from Faith they might have quickly agreed upon the point Man is not justified by the Works of the Law Fourthly That through vertue whereof we are thus justified and absolved by God is the righteousnesse of Jesus Christ performed by Himself while He was here on Earth both in doing what we should have done Mat. 3. 15. and suffering what we ought to have suffered Gal. 3. 13. which righteousnesse is not inherent in us but imputed to us Rom. 5. 17 18 19. as the sum of Money paid by the Cautioner standeth good in Law for the principal Debtor So we are said to be justified by the Faith of Christ or Faith in Jesus Christ as laying hold upon His righteousnesse which is imputed to us as said is and by which only we are made righteous Fifthly Though Faith be not alone in the person justified but is ever accompanied with all other saving graces for it worketh by Love chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification for all other Works even those that flow from Grace are excluded and only Faith admitted to have hand in this businesse A man is not justified by the Works of the Law but by the Faith of Jesus Christ and that we might be justified by the Faith of Christ and not by the Works of the Law Sixthly Faith hath influence upon our justification not as it is a Work or because of any worth which is in it self more than in other graces or as if the act of believing whether it alone or joyntly with other graces were imputed unto us for righteousnesse but only as it layeth hold on Jesus Christ and giveth us a right to His Righteousnesse through the merit whereof alone we are justified for it is by the Faith of Jesus Christ or Faith receiving Joh. 1. 12. and resting on Jesus Christ Isa. 26. 3 4. that we are justified besides that all Works of the Law or commanded by the Law are here excluded and by consequence Faith it self as it is a work is excluded also Seventhly This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ and not because of our own worth is common to all who ever were are or shall be justified whether good or bad the most eminent and best of men must quit the conceipt of their own righteousnesse and rely upon Him who justifieth the ungodly by Faith for even those who were Jews by nature Paul and the other Apostles betook themselves to this way Even we saith he have believed in Jesus Christ and the Scripture cited by Paul speaketh universally of all For by the Works of the Law shall no flesh be justified Eightly Before man be justified through vertue of this imputed Righteousnesse he must first be convinced of his own utter inability to satisfie divine Justice and so to be justified by any thing which himself can do So natural is it to seek for a righteousnesse of our own and in our selves that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves Rom. 10. 3. for the Apostle sheweth that this conviction went before their Justification Knowing that a man is not justified by the Works of the Law Next he must be convinced also of a worth in Christ's Merit to satisfie divine Justice and that this Merit of Christ's is offered to all who shall lay hold on it by Faith so as that it shall stand good in Law for them in order to their Absolution as if they had given an equivalent satisfaction to God's Justice themselves for none will venture his immortal soul upon that the worth whereof he doth not know Hence the Apostle sheweth that the knowledge of this also did preceed their Justification Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly being thus convinced he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His by making his soul adhere and cleave to the Word of Promise wherein Christ is offered Act. 2. 39 41. whereupon followeth the real Justification and Absolution of the man who so doth for Paul marketh this as a third thing going before their Justification Even we have believed in Jesus Christ that we might be justified Doct. 4. The former practices of ancient Believers eminent for parts priviledges and graces who have quit their own righteousnesse and ventured their soul wholly upon this imputed Righteousnesse of Christ laying hold upon it by Faith ought to be looked on as a strong argument inforcing us to do the like for the Apostle's scope is to prevail with those Galatians by this argument We who are Jews by nature saith he have believed in Jesus Christ that we might bejustified 5. Though the approved practices of eminent godly persons may have their own weight in order to our encouragement to deny our selves and lay hold on Christ Yet it is the Word of the Lord which can only quiet a man's conscience in this matter and make his mind fully aquiesce to it for the Apostle unto their example subjoyneth a Scripture-confirmation of the Truth in hand By the Works of the Law shall no flesh be justified Vers. 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid HE preoccupieth an Objection which might have been framed against the present Doctrine thus If the Doctrine of Justification by Christ doth suppose that even the Jews themselves who are sanctified from the womb are equally sinners with the Gentiles and that being unable to attain to Justification by the Works of the Law they must only rely on Christ by Faith as Paul had but presently affirmed ver 16. Then it would seem to follow that Christ were the minister of sin or that the Doctrine of the Gospel did make men sinners both by taking away that Righteousnesse of the Law which the Jews thought they had and were warranted as they conceived by the Scriptures of the Old Testament so to think as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
those Galatians were Secondly if the reproof flow from love and compassion in the person who doth reprove and an honest desire after the sinner's good as it was here for he casteth not up their folly in passion but in compassion desiring nothing but their good and amendment Thirdly if the reproof carry along all lawfull and allowed moderation with it as here he calleth them not wicked but more gently foolish or imprudent and withall layeth the great weight of their sins upon their Seducers who had bewitched them And fourthly That the reprover not only himself do know that there is reason so to charge them but also hold forth these reasons to them that they may be convinced also for so doth Paul he demonstrateth their folly from that they obeyed not the Gospel which was so plainly preached among them O foolish Galatians c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth Mat. 7 -29. but are to endeavour the delivery of it with that perspicuity and plainnesse Col. 4. 4. that power and livelinesse 1 Cor. 2. 4. as it may penetrate the conscience of the hearers and be so clear and evident to them as if it were pictured and painted out before their eyes and in order to this they would not only labour to understand throughly what they preach 1 Tim. 1. 7. but also to believe it themselves 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it 1 Tim. 1. 15 And above all would labour with God that the effectuall operation of His Spirit may come along with what they preach 1 Cor. 2. -4. that so the Truth delivered may be the more lively and convincingly represented to the hearers for Paul did so preach Jesus Christ was evidently set forth crucified among them before their eyes He did so represent Christ and Him crucified to their ears by the preaching of the Word as if they had seen Him with their eyes 7. Though Jesus Christ and His sufferings are to be painted out vively represented and pictured by the plain and powerful preaching of the Gospel Yet it doth not follow that they are to be artificially painted with colours upon stone or timber for religious use for God commandeth the former but condemneth the latter Exod. 20. 4. And the graven image is but a teacher of lies Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People their defection from it and not giving obedience to it is the more aggreged for Paul aggregeth their not obeying the Truth from this that before their eyes Jesus Christ had been evidently set forth crucified among them Vers. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith THe Apostle having stirred them up to attention by a reproof doth now return to his former dispute proving that we are justified by Faith and not by Works See chap. 2. 16. And this he proveth first because the Spirit of Regeneration and other saving Graces of the Spirit of God called here the Spirit as being fruits of the Spirit chap. 5. 22. were wrought in those of them who were regenerate not by the works of the Law that is by the Doctrine of Justification by Works but by the hearing of Faith that is by hearing the Doctrine of Justification by Faith for here as usually elswhere See chap. 1. 23. Faith is taken for the Doctrine that is believed And for the truth of this assertion he appealeth to their own conscience and experience leaving them to gather that therefore they were justified and reconciled by the Doctrine of Faith seing God bestoweth His Spirit upon none but such as are reconciled unto Him Rom. 5. 1 2 c. Doct. 1. There is not ordinarily any Church so corrupt but God hath some who are truely gracious among them for Paul's Argument supposeth that the Spirit and saving graces of the Spirit were in some of those Galatians because of whom he speaketh generally unto all Received ye the Spirit saith he 2. Even those who are truely gracious may stagger strangely in reeling times and be in a great measure overtaken with the most dangerous Errors of the times though they cannot totally 1 Pet. 1. 23. nor finally Isa. 54. 7 8. fall away for Paul speaketh even to them who had received the Spirit as to those who were taken with the common Errors Received ye the Spirit 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect So the ordinary mean whereby He conveyeth Grace to the heart is by hearing the Word preached for they had received the Spirit by the hearing of Faith 4. Though the hearing of the Law preached doth work conviction of sin terror of conscience and legal contrition Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel Yet the Law as distinct from the Gospel and as it presseth perfect obedience in order to our Justification before God in which sense it was mistaken by the false Apostles and is so spoken of in this dispute See upon chap. 2. 15. can never be a mean of begetting Grace in the heart for so it driveth the soul to despair and worketh wrath Rom. 4. 15. Thus the Apostle affirmeth they received not the Spirit by the works of the Law 5. It is the Gospel preached and heard which the Lord maketh use of as a mean for conveying Grace to the heart being first convinced of sin and misery by the preaching of the Law Act. 2. 37 38. for the Gospel offereth Christ freely from whom being laid hold upon by Faith we do all receive Grace for Grace Job 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith 6. Though a gracious heart may be overtaken with Error as said is See Doct. 2. Yet there remaineth somewhat of conscience in vigour with them in so far as that being appealed unto about the truth of things weighty and which belong to the reality of God's work in their heart and the way of His working in them they dare not readily lie and contradict their own known experience for Paul at least supposeth so much while he doth appeal to their own conscience and experience how saving Grace was wrought in them This only would I learn of you Received ye c. 7. Our Justification before God and the renovation of our natures by the Spirit of God are so much conjoyned that the Doctrine which through God's blessing is the mean of working the former is also the only Doctrine appointed of God for holding forth the right way of attaining the latter for Paul argueth that the Doctrine of Justification without Works is divine because that Doctrine was the mean of conveying sanctifying Grace unto their hearts as appeareth from the scope of the Argument here used Received ye the Spirit by
the hearing of Faith HE again returneth to the Argument for Justification by Faith set down ver 2. and enlargeth it thus That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces wrought by it but also with other extraordinary gifts of the Spirit such as the working of miracles speaking with strange tongues curing of diseases which were so many confirmations that the Doctrine was of God Doct. 1. Though the saving Graces of God's Spirit are conveyed to the hearts of hearers by the preaching of the Gospel Yet God is the author and worker of them and the Gospel only a mean by which He worketh for having spoken of their receiving the Spirit when he first propounded this Argument ver 2. he doth here in the resuming of it explain how they received it to wit by God's bestowing of it He therefore that ministreth to you the Spirit 2. When the Doctrine of the Gospel as it is now dispensed under the New Testament did first break up the Lord to confirm the Truth thereof did accompany the preaching of it with the working of miracles which properly are works above natures strength and so could be wrought by none but God and this that hereby the truth of the Doctrine might be confirmed which being once sufficiently done there is no further use for miracles now for the Apostle sheweth that miracles were wrought among the Galatians by the hearing of Faith and that this was one Argument of the divinity of that Doctrine while he saith He that worketh miracles among you doth He it by the works of the Law or by the hearing of Faith 3. So strong and provalent is the spirit of Error where it is letten loose and so weak are the best in themselves to resist it that for love to Error they will quit Truth though formerly never so much confirmed and sealed unto them by the saving fruits of God's Spirit in their hearts accompanying it for though these Galatians had the Doctrine of Justification plainly preached ver 1. and sealed to them by the saving Graces of God's Spirit and by many miracles wrought among them yet they make defection from it He therefore that ministreth to you the Spirit and worketh miracles among you c. Vers. 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of Faith the same are the children of Abraham HAving put a close to that Argument which he brought from their own experience proving that we are justified by Faith and not by Works he addeth another from a Scripture-example of Abraham to confirm the same Truth who though he did abound in many vertues and good works yet he was not justified by these but by Faith only which he proveth by the testimony of Moses Gen. 15. 6. where it is affirmed that Abraham believed in the Lord to wit not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed and giving unto them the Land of Canaan Gen. 15. 5 7. but by assenting unto and imbracing of the prime Promise of the Covenant made by God with him that in the Messias who was to come of him he himself and the Nations were to be blessed Gen. 12. 3. of which Promise this of the multiplication of his seed was but a dependent and the means to effectuate it which Faith of Abraham's or the thing believed and laid hold upon by Abraham's Faith to wit the obedience of the Mediator the blessed Seed was imputed unto him for righteousnesse or accepted of God as his obedience for his Justification ver 6. from which he inferreth or rather the matter being so evident he exciteth themselves to infer the conclusion which he intendeth to prove That only they who are of the Faith or seek after Justification by Faith are children of Abraham by following of his steps and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse and Justification thereby which he enjoyed for an equivalent phrase to this here is that which is ver 9. They are blessed with faithfull Abraham ver 7. Doct. 1. Though saving Faith hath for its general object the whole Word of God consisting of Histories Threatnings Commands and Promises both of temporal and eternal blessings for Faith giveth firm assent unto the whole Word because of that divine Authority which revealeth it Act. 24. -14. yet the principal object of justifying Faith is the Word of Promise holding forth Christ and His Righteousnesse as the meritorious cause of the Believers Salvation for this Promise which Abraham did believe and the Faith wherof was imputed to him for righteousnes had Jesus Christ in its bosom it being a Promise of giving unto Abraham a numerous seed Gen. 15. 4 5. and so a Promise of Jesus Christ to come of him in whom all the Nations Act. 3. 25. and Abraham himself ver 9. were to be blessed Even as Abraham believed God 2. That it may go well with a soul and be accepted in God's sight who can endure no unclean thing Hab. 1. 13 it is necessary that it be cloathed with some righteousnesse of one sort or other for Faith was accounted unto Abraham for righteousnesse 3. It being wholly impossible for fallen man to attain unto that personal perfect righteousnesse which the Law requireth Rom. 3. 10 c. the Wisdom of God hath found out another way of making him righteous to wit that whereby Faith is imputed reckoned or accounted unto him for righteousnesse for Abraham's Faith was accounted unto him to wit by God for righteousnesse 4. Faith is not in a proper sense imputed to the Believer for righteousnesse as if the work of Faith it self were imputed to us and accepted of God whether freely or because of the merit of Christ for our total and perfect righteousnesse but it 's imputed in a figurative sense with respect had to that which Faith apprehendeth and layeth hold upon to wit the obedience and sufferings of Jesus Christ these being laid hold on by Faith become our righteousnesse Rom. 5. 19. and 10. 4. for the Apostle all alongst this Chapter opposeth Faith and Works now his Arguments would be of no force if Faith did justifie as a work and for any worth in it self It was accounted to him for righteousness 5. In the matter of Justification Faith is opposed not only to those Works which go before Conversion but to those also which follow after it and are the real fruits of God's Spirit in the Believer all Works whether of the one sort or other are excluded for even to Abraham many years after his Conversion when he had abounded in good Works and many gracious Vertues Gen. 12 13 14 chapters his Faith was accounted for righteousnesse 6. As there is a second and reiterated Justification of one and the same person in this sense that upon our renewed
apprehending of the Promise by Faith the sentence of our absolution and adjudication to life eternal is also renewed so this second Justification is not upon the account or for the merit of our good Works no more than the former It is alwayes Faith that justifieth for Abraham who was justified long before upon a renewed act of his believing hath his Faith of new and not his Works imputed to him for righteousness 7. The Godly under the Old Testament and the Godly under the New are justified one and the same way as we are justified freely Rom. 3. 24. so were they Isa. 43. 25. as we are justified fully and absolved both from the guilt and punishment of sin 1 Joh. 1. -7. Rom. 8. 1. so were they Isa. 53. 5. otherwise the Apostle could not argue from Abraham's Justification to ours as he doth here Know ye therefore saith he that they which are of the Faith c. 8. They who are of the Faith or who seek after Justification by Faith are Abraham's children and his seed they who are Members of the visible Church and profess the Doctrine of Faith are his children outwardly because they walk in the steps of their father Abraham by professing of and assenting to that Doctrine of Faith which he believed Rom. 4. 12. whereby they have title to the Covenant of Grace Act. 2. 39. Rom. 11. 16 17. which title of theirs to the Covenant implyeth a right to enjoy all divine Ordinances Act. 2. 38 39. whereof they are capable and from which they do not debar themselves by ignorance 1 Cor. 11. 28. or scandal Mat. 18. 17. It implyeth also all external Church-priviledges leading unto Salvation Rom. 9. 4. Yea and a right to Salvation it self upon God's tearms required in the Gospel Joh. 3. 16. In which respect Salvation is said to be of the Jews Joh. 4. -22. They again who do not only professe the Doctrine of Faith but also imbrace it in their hearts by the grace of saving Faith are Abraham's children inwardly because they have not only a title to the Covenant of Grace but also come up to the conditions required in it and so do walk in the steps of saving Faith and Repentance wherein Abraham walked who is held forth as a pattern and father for imitation unto others whereby they enjoy not only outward priviledges but also saving benefits and blessings and have not only a conditional but an absolute and actual right unto Heaven and Glory the covenanted Inheritance of Abraham's children Heb. 11. 12 13 14 15 16 This distinction of Abraham's children outwardly and inwardly is founded upon Rom. 2. 28 29. and is necessary as for the right understanding of other places of Scripture so of this They which be of the Faith are the Children of Abraham Vers. 8. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed 9. So then they which be of Faith are blessed with faithful Abraham BEcause the former consequence from Abraham's Justification to ours might be questioned to hold in the Gentiles who were not of Abraham's posterity therefore the Apostle doth clear it from the words of the Promise made to Abraham Gen. 12. 3. that in him or in his seed Jesus Christ who was to come of him Gen. 22. 18. all the Nations or Gentiles were to be blessed which Promise he sheweth was no other than the Gospel or glad tydings that all the blessings to be purchased by Christ Abraham's seed among which Justification by Faith was one were to be bestowed by God upon the Gentiles and that the Scripture or Spirit which speaks in Scripture fore-knowing to wit in the Decree that God was to do so did contrive the Promise in these words of purpose that it might bear so much ver 8. from which he inferreth that all Believers indefinitely the Nations not excluded but included do partake of all those saving blessings which Abraham did partake of by Faith among which free Justification was the chief for of that is the question ver 9. Doct. 1. That Scripture is not an invention of man but the Word of the all-knowing God appeareth from this that several things are foretold therein which had their accomplishment a long time afterwards according as they were foretold the knowledge of which things at so great a distance of time could not be in any but God Isa. 41. 22 23. for the calling of the Gentiles and their Justification by Faith was foretold about the space of two thousand years before it fell out And the Scripture foreseeing that God would justifie the Heathen through faith 2. The foreknowledge of future events at the greatest distance doth most properly and peculiarly belong unto God which doth alwayes suppose His Will and Decree that such things shall come to passe in which Decree of His He doth foreknow them Act. 2. 23. Whatever foresight of this kind is in any of the creatures they have it by borrowed light from Him and as we say by lighting their Candles at His Torch for the foreknowing that the Gentiles would be justified by Faith is attributed to Scripture or the Spirit of God speaking in Scripture And the Scripture foreseeing c. 3. The calling of the Gentiles and their attaining to Salvation by free-grace and all the spiritual priviledges of Abraham's seed was a thing hardly credible at the first breaking-forth of the Gospel the case of all Nations except the Jews seemed to be so desperate and damnable Eph. 2. 11 12. Hence the Apostle seeth it necessary upon all occasions almost to clear that the calling of the Gentiles had ground from Scripture as here The Scripture foreseeing that God would justifie the Heathen by Faith 4. Hence we learn several things tending to the right understanding of that Promise made to Abraham Gen. 12. 3. In thee or in thy seed Gen. 22. 18. to wit Christ all Nations shall be blessed As first That the Covenant of Grace made with Abraham whereof this Promise is one Article was extended not only to Abraham's carnal seed but to all Believers in every place even among the Gentiles for in thee all Nations shall be blessed Secondly All men by nature and considered without respect had to and as not having interest in this gracious Covenant made with Abraham in Christ are destitute of all blessings under the drop of God's wrath and curse Eph. 2. 3. and so are really cursed for this is imported while he saith in thee and not otherwise all Nations shall be blessed Thirdly That we who by nature are cursed creatures should be freed from the curse and do partake of the contrary blessing it cometh to passe by vertue of that gracious Covenant made with Abraham and more particularly it is through Jesus Christ Abraham's seed in whom we being ingraffed by faith are delivered from the curse ver 13. for In thee or in thy seed Gen.
22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
Ceremonies as they were pressed by the false Apostles or sought to be justified by their observing of them they by so doing had renounced Christ and all benefit to be had by Him for the word rendred Christ is become of no effect to you signifieth ye are made void of and separated from Christ and had fallen from the way and doctrine of Free-grace for Grace here seemeth to be taken for the doctrine of Grace as Tit. 2. 11. The reason of the consequence is that Grace and Works are not consistent in the justification of a sinner if the one have any hand in it the other hath none Rom. 11. 6. Doct. 1. Those sad consequences mentioned here and in the preceding verses do not strike against the observing of Circumcision simply and at all times and cases for even at this very time the observance thereof was tolerated to the weak Jews Rom. 14. 6. and to some of the stronger sort also as of a thing at that time indifferent to them for eschewing the offence of the weak Act. 16. 3. but as it was pressed by the false Apostles even as the cause of a mans Justification before God for to be circumcised and to be justified by the Law are equivalent phrases in the Apostle's meaning as is clear from ver 2 3. compared with this Whosoever of you are justified or seek to be justified by the Law 2. To make apostasie from Christ and the Gospel once received is of more dreadfull consequence than the not receiving of Him or not reaping any profit by Him at all for having spoken ver 2. of their receiving no advantage by Christ as one bad consequence of their being circumcised which was common to them with those who never professed the Name of Christ he doth here mention their apostasie from Christ and Grace as another bad consequence which he reserveth to the last place as being more formidible than any of the former Ye are become separate from Christ ye are fallen from Grace 3. The Apostle's consequence whereby he inferreth that they who seek Justification by Works are fallen from Grace doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour for by Grace is meaned the doctrine of Grace Besides their falling from Grace is only conditional and suspended upon their seeking Justification by Works in which damnable error the truly Regenerate cannot finally at least persist Mat 24. -24. although for a time they may be overtaken with it Whosoever of you are justified by the Law ye are fallen from Grace Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith HE addeth a fifth Reason to wit That Paul himself and other Jews who before their conversion to the Christian Faith were circumcised being now converted and taught by the holy Ghost did renounce all confidence in their own works or carnal priviledges whether Circumcision or any other and did look for Heaven called here Hope because it is the object of our hope as Tit. 2. 13. only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith Doct. 1. The riches of a Believer are not so much in possession as in expectation and hope We wait for the hope or for Heaven hoped for 2. None have right to Heaven here or shall enjoy it after this who are wholly unrighteous and destitute of all righteousnesse for it is called the hope of righteousnesse as being attained unto by the Righteous only and by vertue of their righteousnesse 3. No personal righteousnesse of our own doth entitle us to this blessed hope and heavenly inheritance Tit. 3. 5. but only the righteousnesse of Christ imputed to us Rom. 5. 19. and apprehended by Faith which therefore is called here Righteousnesse through Faith 4. It is only the inward efficacious teaching of God's Spirit which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith and make us with security and confidence venture our eternal well-being and hope of Heaven upon it for saith he We through the Spirit or being taught by the Spirit of God do wait for the hope of righteousness 5. The experience and example of other exercised gracious Christians ought to be of great weight to incline our judgment and affections towards an assenting unto and imbracing of those Truths from which they have drawn spiritual consolation for Paul doth reason that they ought to receive the doctrine of Justification by Faith because he himself and other believing Jews did venture their salvation in that bottom For we wait for the hope of righteousnesse through Faith 6. The example of none though of never so much reputation in the Church is to be followed as an absolute rule but in so far only as their practice is approven by the Spirit of God speaking in Scripture Isa. 8. 20. for Paul to make his example a sufficient rule for them to follow sheweth he did nothing but as he was taught by the Spirit of God For we through the Spirit wait saith he Vers. 6. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by love HEre is his sixth Reason which militates not only against the observing of Circumcision and those other Levitical Ceremonies as a part of a mans righteousnesse before God but also against the necessity of observing them at all Because in Jesus Christ or in the state of the Church under the Gospel after Christ was manifested in the flesh neither the observing of these things nor the neglect of them did commend a man to God as acceptable service to Him the service which He now requireth being only a true lively Faith evidencing it self to be such by the fruits of a new life comprehended under the love of God and our neighbour Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned and accordingly to be practised as a necessary part of Worship Gen. 17. 10 11. so that the performance of them in the way required was service acceptable to God Gen. 8 20 21. and the neglect and contempt of them was in a high measure detestable Exod. 12. 19. Yet Christ being come in the flesh who was the substance of all those shadows Col. 2. 17. the command whereby they were enjoyned did cease they remaining for a season chiefly to the Jews and some of them also to the Gentiles Act. 15. 29. in their own nature indifferent so that the using or not using of them except in the case of eschewing scandal Rom. 14 21. and of bearing testimony to the doctrine of christian liberty Gal. 2. 3 4. did neither commend a man nor make him guilty before God for saith he In Jesus Christ neither Circumcision availeth any thing nor Uncircumcision 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship wherein the Word hath left us free or
to 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
what he presently spake of that great end intended to be brought about by the Ministery and ministeriall gifts And first he illustrateth it in this verse from the term of its duration by shewing how long not all those forementioned offices ver 11. but that work of the Ministery in edifying the body of Christ spoken of ver 12. shall continue and last The term whereof in a word is the day of Judgement And it is set forth by three expressions the latter whereof is a further explication of the former and all of them do hold forth that high degree of perfection which the Church shall not obtain before that day And first he sheweth that work is to continue untill all the Elect some whereof are not yet born much lesse called and some of those who are called do differ in many things among themselves do come or meet for so the word may read in that compleat unity not only of opinion but also and especially of heart and affection to be manifested in that most perfect and blessed communion and fellowship which the Saints shall enjoy both with Christ and amongst themselves in glory called the unity of faith as having its first rise from faith however faith as to the distance from Christ implied in it shall then cease 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God or as the word signifieth the acknowledgement of Him which speaketh somewhat more than our simple knowing of Him even a knowing Him as our own and with a speciall application to our selves and so as we give due honour respect and reverence to Him See upon chap. 1. ver 17. doct 10. Secondly He sheweth what unity of faith he meaneth even that which the Church and all her members shall attain to being come to the state and degree of perfection in the life to come which state is here called a perfect man or a man come to full and perfect age because that state shall be to the Church and all her lively members as their ripe and compleat age in comparison of their infancy childehood and growing age here in the world Thirdly he sheweth when the Church shall come to her ripe and manly age to wit when she attaineth that measure of perfection called her stature with allusion to the ripe age of a man when he is come to his full stature That measure I say of perfection which Christ shall fill them with in glory or whereby Christ mysticall shall be fully compleat there being none of His Members then wanting and all of them come to their perfect growth or a measure of perfection answering though not in equality yet in likenesse and conformity to that fulnesse of perfection which is in their head Christ to whom all the members of this mystical body shall be in some measure conform in glory 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes for they all agree in one and the same measure of perfection Doct. 1. The edification of the body of Christ is a work that shall be continually in motion and on foot untill all that are given to Christ of the Father no not one being wanting even all the Members of this mystical body be effectually called and united with Christ the head and among themselves and every one of them attain to their full and perfect measure of spirituall growth so that Christ shall never want a Church of Believers while the world endureth for the tearm to which that edifying work mentioned ver 12. shall continue is untill we all come to the unity of the faith 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel and therefore those are to continue either more visibly or hidly in some one place or other in despight of men and devils unto the end of the world Matth. 28. 20. for this work of the Ministery in edifying the body spoken of ver 12. is to continue untill we all come to the unity of the faith 3. There is none no not the most eminent Saints on earth who are above the ordinance of the Ministrie so as to stand in no need of it or to be without reach of being bettered by it even Ministers themselves must be wrought upon and edified by this Ordinance otherwise they do not what they ought in saving both themselves and others 1 Tim. 4. 16. for even Paul reckoneth himself among those whom the Ministery was to have its due effects upon while he saith not ye all but we all come to the unity of the faith 4. As the Elect by nature are far removed from God from Christ and one from another So their great work when once converted should be and in a great part will be to tend and advance by degrees towards a compleat union and communion with God and with one another in God as the great scope they aim at and the point or center which they propose unto themselves to meet in for the former of those is supponed and the latter expressed while he saith till we all come or meet in the unity c 5. This perfect union and communion of all Believers with God and with one another in God is not attained at the first yea not in this life nor before the resurrection untill then there will be alwayes some alienation and distance not only from God 2 Cor. 5. 6. but also among themselves and that both in their judgements and affections 1 Cor. 13. 9. for he saith till we come in the unity which implieth there will be some time before we come at it even till the Church be a perfect man in glory 6. Diversity of gifts bestowed upon Ministers and the exercise of them in the work of the Ministery is the ordinary mean appointed of God for working up the body of Christ to this unity and therefore ought not to be occasion unto the people of strife and emulation schism or faction 1 Corinth 3. 4. much lesse should they be improven by Ministers for begettting or entertaining divisions or rents either among themselves or in the Church of God Phil. 1. 15 16. for he sheweth the work of the Ministery ver 12. diversity of offices ver 11. and diverse measures of gifts and graces ver 7. are all given to promot this unity and therefore ought not to raise division Till we all meet in the unity 7. The grace of faith and the exercise thereof is the way wherein the Saints do walk towards this blessed and perfect union in so far as faith uniteth us to Christ and through Christ to God and one to another chap. 2. 15. which union by faith is a step towards and endeth in that perfect union and communion with
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
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
did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
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
nature 5. As the power of God is engaged to give a being and subsistance unto every thing contained within the compasse of a Promise Isa. 46. 11. So it doth accordingly perform even when all ordinary means and second causes do fail and become uselesse for bringing about the thing promised for a promise being made to Abraham that Sarah should have a childe she conceiveth and beareth Isaac not after the flesh or according to the ordinary course of nature but through vertue of that Promise But he of the free-woman was by promise saith he Vers. 24. Which things are an Allegorie for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar 25. For this Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children IN the third place the Apostle expoundeth the mystery which was lurking under and prefigured by the former history In order to which he sheweth that those things or the Scripture presently cited is an Allegorie that is besides the literal historical sense of the words God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars So that Abrahams two Wives did represent the two Covenants to wit the old Covenant or the Covenant of Grace under the old Administration Heb. 8. 7. which Covenant was greatly mistaken and did degenerate unto a plain Covenant of Works in the sense of many who did adhere unto it 2. The new Covenant or the Covenant of Grace under the new Administration Heb. 8. 8. The first of which Covenants he sheweth was prefigured by Agar the bond-woman and he describeth it 1. from the place where it was first given to wit upon mount Sinai 2. From the like effect produced by it with that of Agar to wit that as Hagar so this Covenant especially as it was generally mistaken for a Covenant of Works did beget children unto bondage that is they who adhered to that Covenant so taken were not thereby freed from their bondage to sin Satan and God's wrath chap. 3. 10. and were of a servile mercenary disposition as doing whatever they did in God's service not from love but slavish fear and of purpose to merit Heaven by their good works Mark 10. 17. This is ver 24. And having as it were in a parenthesis shewen the fitnesse of the former resemblance because mount Sinai where the old Covenant was first delivered is also in God's providence called Agar by the Arabians he describeth this Covenant thirdly from those who in the time of the Apostles did tenaciously adhere to it by shewing that the earthly Jerusalem or the Jewish Church not as she was in her best times but in that present age did answer that is as the Original doth bear was in the same rank or did keep a kind of harmony and concord with that Covenant because that Church and the members thereof called here her children did remain in a servile condition which he shewed before was the fruit of adhering unto this Covenant as it was now adulterated and corrupted ver 25. Now though the Spirit of God maketh use of the history of Abraham's having two wives to set forth a spiritual mystery not condemning his fact yet this doth not justifie his polygamy no more than injustice in stewards is justified by the parable Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere Mà l 2. 15. and Mat. 19. 4 5 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scripture which is sometimes expressed in proper Gen. 1. 1. sometimes in figurative and borrowed speeches Luke 13. 32. otherwise if Scripture had moe meanings than one it should be ambiguous and doubtsom yet this hindereth not but that the sense of Scripture may be somtimes not simple but composed so that there is one thing signified immediately by the words and another thing immediately by the purpose comprehended in the words and but mediately by the words themselves as it is in types and allegories for this history did immediatly set forth the state of Abraham's family and the state of Abraham's family did shadow forth the state of God's Church in the particulars afore-mentioned Which things are an Allegory saith he 2. Though the Spirit of God speaking in Scripture giveth us expresse warrant to expound some places of Scripture as holding forth by way of type or allegory some further purpose than what the words do either in their proper or usual acception bear yet it doth not follow hence that we may without such warrant expound other Scriptures after the same manner or hold forth our witty inventions of that kind as a part of the meaning intended by the Spirit of God in those Scriptures for the Spirit of God expresly sheweth that this Scripture or those things are an Allegory 3. It is a very usual way of speaking in Scripture whereby the name of the thing signified is given to that which doth only signifie and represent that thing So is it in the words of the institution of the Lord's Supper Mark 14. -22. and so is it here where the Apostle speaking of Abraham's two wives saith Those are the two Covenants not that they were essentially such but because they did represent and prefigure them 4. Though the Covenant of Grace entred by God with sinners in Christ hath been but one for substance in all ages of the Church Heb. 13. 8. yet there hath been divers wayes of administrating it one especially under the Old Testament and another under the New hence is it that this one Covenant is held forth as differing from it self and as if it were not one but two for those are the two Covenants saith he 5. The Covenant of Grace as it was dispensed under the Old Testament because the Law and the curse of the Law was then much pressed and the grace contained therein but darkly propounded was therefore generally looked upon as a Covenant of Works and the most part did so rely upon it and expect life from it 〈◊〉 for the Apostle speaketh of the Covenant made on Sinai in this sense while he saith it did gender unto bondage to wit as it was mistaken for a Covenant of Works and how it is said in that sense to gender unto bondage is cleared in the Exposition The one from the mount Sinai which gendreth unto bondage 6. Hagar Sarah's bond-maid did fitly represent and prefigure the Covenant of Grace as it was delivered upon mount Sinai not only for the reasons contained in the Text but also because as Hagar was once a second wife to Abraham and Ishmael her son for a while Abraham's presumed heir Gen. 17. 18. yet after she began to contest with her mistris Sarah Gen. 16. 4. and her son to persecute Isaac the childe of promise both mother and son were cast out of Abraham's family and deprived
the yoke with cords or somewhat else that they may not shake it off Vers. 2. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing HE addeth a second argument to inforce the exhortation wherein having opposed his own Apostolick Authority for confirming the truth of what he is to say against all who would contradict it he affirmeth that the observing of any one Ceremony and especially of Circumcision to wit as of a thing which ought of necessity to be done and as a part of a mans righteousnesse necessary to salvation in which sense it was pressed by the false Apostles Act. 15. 2. did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence are first the holding up of Circumcision and by consequence the whole bulk of that Mosaical Dispensation did say in effect that Christ was not yet come seing all those were to be done away at His coming Heb. 9. 10. Secondly Christ must either be our whole righteousnesse and compleat Saviour or not at all Act. 4. 12. Isa. 42. 8. So that by joyning Circumcision with Christ as a necessary part of their righteousnesse and a cause of salvation Christ did cease from being a Saviour to them at all Doct. 1. A Minister of Jesus Christ ought not to satisfie himself in this that what he speaketh is pertinent and apposit to the present purpose but would also endeavour that those to whom he speaketh may with attention and faith receive it off his hand In order to which it is not inconvenient that all-alongs his discourse he labour to quicken their attention by speaking somewhat for that very end especially when he is to utter any Truth of singular concernment or from receiving whereof he apprehendeth the hearers may be somewhat averse for such a truth is here delivered by Paul and therefore he prefixes a note of attention to it Behold saith he 2. A Minister ought to be so confident of the truth of his doctrine and of his own authority from Christ to deliver it that although his doctrine be contradicted and his authority undervalued he may yet with boldnesse assert both the one and the other for though Paul's Apostolick Authority was questioned See upon chap. 1. ver 12. and the Truth which he here holdeth forth much contradicted Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it Behold I Paul say unto you if ye be circumcised 3. That Paul in this dispute excludeth from Justification not only works flowing from the strength of man's free-will without grace but also those which flow from a gracious root wrought in the heart by Christ appeareth from this that those against whom he disputeth professed faith in Christ and so could not maintain that the works of a natural man destitute of Christ did justifie otherwayes this had been no cogent argum 〈…〉 t to refute their opinion that if they were circumcised Christ should profit them nothing 4. Many do professe Christ who shall receive no saving advantage by Him especially they who rely upon any thing besides Him or joyntly with Him as the meritorious cause of their salvation for saith he If ye be circumcised Christ shall profit you nothing Vers. 3. For I testifie again to every man that is circumcised that he is a debtor to do the whole Law HEre is a third Argument to which also Paul premitteth his Apostolical Authority seriously affirming and by a publick profession confirming for so the word rendred testifie doth signifie that whosoever now Christ the substance being come did observe Circumcision to wit in the way wherein it was urged by the false Apostles Act. 15. 2. he was thereby engaged to keep the whole Law and this the whole Ceremonial and Judicial Law Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie Exod. 12. 48. and the whole Moral Law and that under the hazard of condemnation The reason whereof is That no lesse than universal and perfect obedience to the Law in all its precepts is required unto this that a man be justified by Works Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is the Minister of Christ ought so much the more to insist upon it and with so much the greater seriousnesse and fervency to inculcate and presse it as a matter of life and death that people may know he believeth and therefore speaketh and consequently may be the more moved with what he speaketh for Paul speaking of a Truth the not-receiving whereof would have condemned those Galatians he doth with much vehemency insist upon the pressing of it I testifie again saith he to every man that is circumcised 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course Jer 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it that hereby the guilty party may have the lesse of ease and peace in their way and thereby through God's blessing upon His own mean be made to quit it 2 Tim. 2. 25. And at least the Lord's Servants may be the more exonered Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin which they do so much and so frequently testifie against 1 Tim. 5. 20. for in order to those ends Paul having once and oftener both in this Epistle and by his preaching doubtlesse while he was with those Galatians testified against this dangerous error of theirs doth here give further testimony against it while he saith For I testifie again to every man 3. It is wholly impossible for any meer man to keep the Law of God perfectly in this life and to obtain salvation by so doing Paul taketh this for granted otherwise this argument that circumcision did engage them to keep the whole Law under hazard of condemnation had not been cogent He is a debtor to do the whole Law 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law Mat. 5. 19. yet they are not under that exact rigor and condemning power of the Law whereby eternal wrath is denounced against the sinner for the meanest breach of the Law Deut. 27. 26. for while he speaketh of their being debtors to do the whole Law as a sad terrifying consequence of their being circumcised it must be understood not simply of their obligation to obedience but of an obligation under the penalty of the Law 's curse and hereby it is imported that sincere Believers are not under this obligation else the argument were of no force Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from Grace FOlloweth a fourth Argument to wit Whosoever did observe the Levitical
Kingdom of God FOr the better understanding and observing of the rule delivered ver 13. use not liberty for an occasion to the flesh he maketh a Catalogue of some works of the flesh which were best known to those Galatians And first he declareth the nature condition of those works that though the inward root of concupiscence from whence they flow be hid and therefore it is not easie to convince a man that he is led by it yet those effects and works of the flesh are evident and patent so that a man may passe judgment upon the prevalency of flesh and concupiscence in his heart when those its effects do break out in his life Secondly he maketh a particular enumeration of seventeen of those works expresly shewing that there are several other works of the flesh besides these only he thinketh it sufficient to have instanced these and these rather than others because probably they have been too commonly practised among the Galatians which works of the flesh here enumerated are First Adultery or the sin of filthynesse betwixt parties whereof one at least is married Secondly Fornication or the sin of filthinesse betwixt parties both free from the yoke of marriage Thirdly Uncleannesse under which are usually comprehended all other sorts of filthy lusts and particularly that against nature Rom. 1. 24. Fourthly Lasciviousnesse or wantonnesse whereby is meaned all petulant and wanton behaviour tending to excite the lust of filthinesse whether in our selves or others These are ver 19. Fifthly Idolatry a sin whereby religious worship due to God only Mat. 4. 10. is given unto those which by nature are no gods chap. 4. 9. or whereby the true God is worshiped in or before Images Exod. 32. 4 5. The former idolatry is forbidden in the first Command the latter in the second Sixthly Witchcraft or a devilish art whereby certain men or women having under some violent fit of a tentation entred a covenant either expresse or implicite with the Devil are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him to work things strange and wonderfull so far as God permitteth Seventhly Hatred or as the word signifieth enimity and hatred in the heart towards our neighbour joyned with a rooted desire to do him hurt whether for apprehended or real injuries Eightly Variance or contention and strife by disgraceful and opprobrious words arising from the fore-mentioned enimity and alienation of hearts Ninthly Emulations not that good emulation whereby we strive to excell others in that which is good not for love of applause or other by-respects but meerly from the love which we carry unto that which is good this is commanded 1 Cor. 14. 12. but carnal emulations whereby we are grieved at the good which is in others not so much from hatred to their good as because it overshadoweth us and therefore is joyned with a desire to outstrip them in that good which we are grieved for wherein it differeth from envy Tenthly Wrath whereby according to the force of the word in the original is meaned that sudden passionate commotion and perturbation of the affections through apprehension of an injury offered transforming a man to a very beast and thrusting him forward to act some mischief Luke 4. 28 29. Eleventhly Strife which as it differeth from the eight work of the flesh formerly mentioned doth signifie a certain kind of litigious striving probably about civil rights and interests which when it is for trifling matters or in defence of unrighteousnesse 1 Cor. 6. 8. or separated from a spirit of Christian meeknesse and condescendence 1 Cor. 6. 7. is a work of the flesh here condemned Twelfthly Seaitions or renting of those into divers factions who ought to be joyned in one common society for so much the word in the Original doth hint at which renting work when it falleth out in the State is called by the name of sedition and in the Church by the name of schism especially when there is a rent not only in opinion but also in affection and design or endeavour each party labouring to countermine the other Thirteenthly Heresies which are somewhat more than simple schism and faction 1 Cor. 11. 18 19. even grosse and dangerous errors voluntarily held Tit. 3. 11. and factiously maintained by some person or persons within the visible Church Act. 20. 30. in opposition to some chief or substantial Truths grounded upon and drawn from the holy Scripture as the places cited and the notation of the word in the Original will in a good part bear These are ver 20. Fourteenthly Envyings which are those base passions whereby we grieve at the good and prosperity of others without any endeavour to attain unto that good our selves Fifteenthly Murders or slaughters which frequently follow upon the for 〈…〉 whereby is not meaned the execution of publick justice upon malefactors for that is commanded Lev. 24. 21. but the satisfaction of private revenge by shedding of bloud and the taking away of our neighbour's life unjustly though under pretence of publick justice 1 King 21. 13. Sixteenthly Drunkennesse when men do drink wine or strong drink excessively and beyond that measure which fitteth them both in soul and body for the service of God and duties of their calling Seventeenthly Revellings The word doth usually signifie excesse of belly-chear in riotous feasts joyned with all sorts of lascivious behaviour The Apostle having made this enumeration that he might terrifie them from the practice of those evils giveth them timous warning now by Letter as he had done formerly by Preaching when he was with them that impenitent persisters in these and such like sins should never inherite the Kingdom of Heaven and by consequence should be eternally damned Mat. 25. 41. I say impenitent persisters for this and all such threatnings are to be understood with the exception of repentance Jer. 18. 7 8. Doct. 1. It is not sufficient that a Minister having divided his hearers in two ranks to wit spiritual and carnal or renewed and unrenewed denounce eternal wrath to the latter and promise God's favour and life eternal to the former but it is also necessary that he give evident and discriminating marks of both and of the one from the other whereby every one may be in some measure enabled without mistake to judge of his own inward estate and so to know whether the judgment denounced or mercy promised be his allotted portion for the Apostle giveth such discriminating marks of flesh and Spirit from their respective effects The works of the flesh are manifest saith he and ver 22. the fruit of the Spirit is love 2. As it is not sufficient for a Minister to condemn and reprove sin in the general without condescending upon some particular instances and examples because general doctrine is not so well understood and especially in the reproof of sin it is looked upon almost by every hearer as if he himself were not concerned in it So in
understood not so much justifying faith and faith towards God which is the root and fountain of all those fruits ver -6. as faith and fidelity towards men whereby from a renewed heart and for God's glory we speak nothing but truth Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us Psal. 15. -4. Eightly Meeknesse a vertue whereby we moderate anger so as that we are not provoked but for just causes and not more or longer provoked than the Word of God alloweth whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds Eph. 4. 26. Ninthly Temperance or continency whereby our fleshly appetite is kept within bounds in seeking after honour meat drink pleasure or riches Lastly The Apostle having made this enumeration that he may excite the Galatians to the practice of those vertues he commendeth them from this That the Law was not made against them or the practisers of them either to condemn or accuse them In which words by a figure or flowr of speech more is to be understood than is spoken as Psal. 51. -17. even that the Moral Law concerning the standing whereof as to its directing power there was no controversie betwixt Paul and his adversaries doth expresly command and commend them which could not be said of those ceremonial abstinences or performances so much urged by the false Apostles Doct. 1. There is no way for gracious vertues or the fruits of the Spirit to grow and thrive in our heart unlesse the works of the flesh be set against and in some measure mortified these thistles and weeds must be plucked up else they draw the sap and strength of the heart from the good grain The Apostle's method pointeth at so much while he engageth them to mortifie the works of the flesh in the first place and next commendeth unto them the fruits of the Spirit But the fruit of the Spirit is Love joy peace c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice but must also endeavour to have the heart replenished with the contrary gracious vertues otherwise sin being as it were over-powered may lurk for a season but will afterwards revive and take strength Mat. 12. 44 45. for the Apostle having engaged them to mortifie the works of the flesh doth now excite them to the exercise of gracious vertues But the fruit of the Spirit is Love joy peace c. 3. There is no vertue truly saving and acceptable to God but that which floweth from the grace of regeneration The vertues of the Heathen how excellent soever they seemed to be were but shadows of saving vertues as not coming from a clean fountain a gracious root in the heart Joâ— 14. 4. nor yet levelling at the right end God's glory in the chief place Col. 3. 17. but some other thing inferior to that Act. 24. 26. Besides they were not done in faith and so could not be acceptable to God Heb. 11. 6. for the Apostle calleth all those which are vertues indeed the fruits and effects of the Spirit But the fruit of the Spirit is Love joy peace saith he 4. If we compare the graces of God's Spirit with the works of the flesh there will appear such a beauty in the one such deformity in the other such solid satisfaction and contentment in the one and such disquietnesse and vexation of spirit in the other that laying aside the difference which is betwixt them by reason of their original and event those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit and abominate the works of the flesh for the works of the flesh are Adultery witchcraft hatred strife envyings murders but the fruit of the Spirit is Love joy peace long-suffering c. 5. We are to judge of persons and practices by thinking well of them or otherwise not according to the common esteem in which they are among men 1 Cor. 4. 3. but according to the esteem that God hath of them and according to what the Word of God which is the absolute rule of right and wrong Truth and Error doth pronounce concerning them for Paul judgeth it sufficient to commend the practice of those vertues from this that the Law of God did commend them and approved of those who made conscience of them Against such there is no Law saith he Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts THe Apostle in this Verse addeth a new Argument to inforce the practice of that first Rule given ver 13. and cleared ver 19 20 21. to wit that they should not give occasion to or fulfill the lusts of the flesh because those who are Christs as they all professed themselves to be have by vertue of Christ's death crucified and put to death their fleshly corruption with all its sinfull motions whether they be sinfull affections and passions such as those whereby the mans mind doth suffer is troubled and afflicted as malice envie anger and the like or whether they be sinful lusts such as these which are stirred up by fleshly carnal baits and pleasures as motions to intemperance uncleannesse and such like Now those who are Christ's are said to have crucified all those because every one who professeth the Name of Christ hath engaged himself by his profession and covenant sealed in Baptism so to do Rom. 6. 3 4. and the truly Regenerate besides this engagement by profession have actually begun this work so that though this body of corrupt flesh be in them yet by His Spirit Rom. 8. 13. and by imitating His Crosse Rom. 6. 6. they are upon the work of mortifying it suppressing the endeavours and smothering the effects of it Rom. 6. 12. Doct. 1. All they who are led by and walk in the Spirit or who are truly regenerate and who are actually engaged in the work of mortifying their corrupt nature are Christ's in a peculiar manner to wit by right of donation from the Father Joh. 6. 37. by right of emption or redemption 1 Cor. 6. 20. and by right of resignation all such having actually resigned themselves unto Christ as a mansion for Him to dwell and walk in 1 Cor. 6. 19. and in every thing to be guided by Him Act. 9. 6. for the Apostle useth those expressions indifferently as being of equal extent Walk in the Spirit ver 16. and if ye be led by the Spirit ver 18. and in this verse they who are Christs have crucified the flesh 2. The work of mortification striketh at all sin and spareth none aswell pleasant sins whereby fleshly lusts are satisfied as other more vexatious evils whereby the mind doth in a kind suffer and is afflicted for speaking of this work he saith They that are Christs have crucified the flesh that is the root of corruption and then they have crucified all its branches not only affections
works of that kind So it is lawfull for Christians to have an eye to this reward as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort providing first it be not looked at as a thing to be merited by their good works Rom. 6. 23. Nor secondly as the only or chief motive 2 Cor. 5. 14. for the Apostle by this similitude doth minde them of the promised reward as an argument exciting them unto beneficence Whatsoever a man soweth that shall be also reap Vers. 8. For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's future reward and his present work he doth now following the same metaphor of sowing and reaping make it more clear by distinguishing several sorts of sowers seeds grounds and several sorts of harvests answerable to each of those The plain meaning whereof is 1. That carnal and unregenerate men who take no other care but to spend their wit strength time and particularly their means upon the service of their own fleshly lusts such as are reckoned forth chap. 5. 19 20. they shall at last reap no fruit thereby but corruption that is eternal perdition for corruption is here opposed unto eternal life and this they shall reap from the flesh that is their own inbred corruption which with the sinfull effects thereof is the true seed of death and perdition And secondly that renewed and spirituall men who imploy their whole life study and labour and particularly their worldly substance for advancing the works of the Spirit whether in themselves or others such as are reckoned forth chap. 5. 22. and particularly for upholding the Gospel and a painful Ministry they shall receive the reward of eternal life and this from the Spirit that is the grace of God in them which is the true seed of eternity not by way of merit as destruction and corruption follow upon the flesh but from God's mercy and free gift as the Apostle doth in plain and proper terms put the difference Rom. 6. 23. according to which this metaphorick allegory must be expounded and may not be set in opposition to it Doct. 1. The whole world are comprized in one of two ranks they are either sowing to the flesh living in their unregenerate state and in slavery to their lusts whose end shall be perdition or they are sowing to the Spirit truly regenerate and imploying themselves for the advancing of things spiritual whose end shall be eternal life There is no neutral or midstate for Paul distinguisheth all in these two He that soweth to his flesh and he that soweth to the Spirit 2. It may be frequently observed that they who have not an heart to part with any thing of their temporall goods for God and pious uses but plead present poverty necessity and fear of future want when God doth call them to any thing of that kind are notwithstanding most profuse and lavish in spending their means to make provision for the flesh and to uphold the beastly lusts thereof for he that soweth not to the Spirit soweth to his flesh 3. Though carnal men do think their own way the only wisest while they spend their wit and substance for attaining present profit pleasure and preferment and do judge the way of the Godly but meer folly while they imploy their strength and means for things spiritual and such as God's honour is mainly concerned in and are not attended with an income of worldly advantage but rather of losse and detriment yet the end shall prove that those who thought themselves only wise men and gainers have been but meer fools and greatest losers and that those others whom they looked upon as mad-men and bad managers of their worldly affairs have been the greatest gainers and wisest adventurers for he that soweth to his flesh shall reap corruption but he that soweth to the Spirit shall reap life everlasting 4. The state of the wicked after death is a state of corruption wherein though the substance of their soul and body shall not be annihilated but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments Mark 9. 44. yet all their glory pleasure and gain wherein they placed their happinesse and for attaining whereof only they spent their time and strength Psal. 49. 11. shall then be consumed 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconciliable God 2 Thess. 1. 9. for saith he The wicked shall reap corruption meaning their state after death 5. The state of the Godly after death shall be a state of life the life of Grace being then swallowed up and perfected in the life of Glory which consisteth in perfect freedom from sin and misery Eph. 5. 27. in unconceivable joys Psal. 16. 11. and the full enjoying of God 1 Joh. 3. 2. which happy state of theirs shall be eternal they shall never weary nor yet be deprived of it for saith he the Godly shall reap life everlasting 6. Whatever sin a man committeth it is most properly his own work as flowing from the root of his own corrupt flesh but the good which he doth is not so properly his own as Gods in so far as it floweth from the Spirit of God and habits of Grace which were wrought in him by the self-same Spirit Philip. 2. 13. Col. 3. 10. for speaking of the flesh he setteth it forth by the appropriating Pronoun his He that soweth to his flesh but not so while he speaketh of the Spirit He that soweth to The Spirit not to his spirit Vers. 9. And let us not be weary in well doing for in due season we shall reap if we faint not THe Apostle from what he hath presently spoken of the reward of eternal life attending those who sow in the Spirit inferreth the former exhortation propounded ver 6. and enlargeth it by recommending unto them according to the sense given of the former similitude the study of good works and especially of beneficency in the general under the name of well-doing whereby he meaneth not only the outward work but also the doing of it in a right manner Mat. 6. 1. c. and that they would persevere to the end in that study notwithstanding of all contrary discouragements without base and cowardly ceding unto them and inforceth the exhortation by putting it above all question that they shall gather the fruit which God had promised though not presently yet in the due time that is the time which God doth judge most convenient but withall he addeth a condition of reaping in due time required on their part to wit if they continued constant in well-doing even the same unto which he had exhorted them in the former part
God's due time have the effects of God's eternal love and of the price payed by Christ applyed unto them and wrought in them even the saving graces of God's Spirit for upon those Ephesians who were elected ver 4. and redeemed ver 7. did God bestow the gracious effects of his eternal love by working saving grace in them He hath abounded towards us in all wisdom and prudence 2. That those spiritual blessings which were prepared for us in Election and purchased in the work of Redemption are applyed unto us and we made actually to partake of them It is the alone work of God in our effectual calling there being not so much as either power or good-will in us who by nature are dead in sins and trespasses to accept of Christ or of any thing purchased by him untill God do quicken us for the Apostle shewing how the Ephesians were made partakers of those blessings he ascribeth this work wholly to God making them but meer patients in it He hath abounded towards us or in us as a full fountain runneth over and watereth the adjacent ground 3. As the same free-grace and nothing else which moved God to elect us before time and send his Son to redeem us in time doth make him also in our effectual calling to work in us those graces and to give unto us an actual right to all those spiritual blessings which we were chosen unto and which were purchased for us So nothing lesse than abundant and overflowing grace is hereby made manifest to be in God considering that there is not only a simple want of good will but also an utter aversnesse from closing with his gracious offer Mat. 23. -37. and that not only there is nothing in the Elect before effectual calling more than in the Reprobate which might move God to bestow those excellent blessings upon them but also much to scare him from ever medling with them Ezek. 16. 3 c. unlesse where sin abounded grace did much more abound Rom. 5. -20. for the Apostle speaking of God's bestowing grace upon the elect Ephesians doth ascribe his so doing to his abounding grace Wherein or in which grace formerly spoken of he hath abounded towards us 4. All men by nature are destitute of saving wisdom that is the saving knowledge of divine mysteries and things heavenly seing there be many such things the light of nature revealeth nothing of Mat. 16. 17. And though the light of Scripture doth reveal them yet the natural man cannot look upon them as real truths 1 Cor. 2. 14. and so as throughly to venture his salvation upon them Joh. 5. 40. for he sheweth that at their effectuall calling God did abound towards them in wisdom importing that untill then they had it not 5. Though the Lord doth not bestow upon all whom he effectually calleth the same measure of saving knowledge 1 Cor. 12. 4. yet he bestoweth upon every one so much as is necessary unto salvation and as doth serve for an earnest of that full and perfect knowledge of God which they shall enjoy hereafter for saith he He hath abounded towards us in wisdom 6. All men by nature are also deprived of saving prudence there being many duties which the natural man cannot be convinced of to be duties Mat. 5. 29 39 44. and many things required to the acceptable performance of every duty Rom. 14. 23. Col. 3. 17. the necessity whereof he can be as little convinced of but chiefly there being such impotency and disorder in his will and affections that he can least of all practise according to what he knoweth of his duties Gen. 6. 5. for he sheweth that at their effectuall calling God did abound towards them in prudence thereby importing that until then they had nothing of that grace 7. As God bestoweth this grace of prudence in some measure upon every one whom he effectually calleth So wisdom and prudence if they be sanctified and saving go alwayes together a man cannot believe well except he also live well Though to speak of them otherwayes as they are not saving graces but only civil and moral vertues they may be and often are separated for He hath abounded in wisdom and prudence saith he 8. Though God doth not perfect the work of grace in the Elect at the first instant of their conversion but carryeth it on by degrees towards perfection until death Philip. 1. 6. yet even then he bestoweth the seeds and habits of every grace and saving vertue upon them This new man of grace is not lame nor wanteth any of his members Gal. 3. 10. for therefore saith Paul He hath abounded in all wisdom and prudence Vers. 9. Having made known unto us the mysterie of his will according to his good pleasure which he hath purposed in himself THe Apostle doth illustrate the former benefit of effectual calling from the mean which God maketh use of for bringing of it about to wit His making known the doctrine of the Gospel which is here called a Mysterie as elsewhere See Eph. 6. 19. 1 Tim. 3. 16. that is according to the use of the word in Scripture a religious and sacred secret and this also he sheweth doth flow from the same good-pleasure and free-grace formerly spoken of the manifesting whereof was firmly resolved upon by God in his eternal purpose being moved by nothing so to do without himself Doct. 1. The Gospel or doctrine of salvation through free-grace is a sacred secret transcending the reach of ordinary knowledge a very mysterie even such as nothing could be known of it either by Man or Angels before it was revealed Eph. 3. 10. and such as was but sparingly revealed before Christ's incarnation even to the Jews only and to some few proselytes Psal. 147. 19 20. and such as remaineth a thing hid even after it is revealed unto natural men whose minds the god of this world hath blinded So as though they can discourse of and preach the Gospel Mat. 7. 22. yet they do not believe it 2 Cor. 4. 4. Yea and it is a mysterie even to Believers themselves if their knowledge here be compared with what it shall be hereafter 1 Cor. 13. 12. for by the mysterie of his will he understandeth the Gospel and chiefly as it was now clearly manifested both to Jew and Gentile chap. 3. 6. Secondly this mysterie of the Gospel now revealed containeth and manifesteth God's will concerning the salvation of lost sinners though not his secret will or decree concerning those whom in particular he intendeth to save 2 Tim. 2. 19 Yet his revealed will holding forth the way of our duty and the course condescended upon by which and not otherwayes sinners shall be saved for hence it is called the mysterie of his will 3. The ordinary mean whereby God doth call the Elect effectually and convey the graces of his Spirit unto their gracelesse hearts is the revelation of the Gospel and his making of it known chiefly by the publick preaching thereof
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
should in that case be given unto us for the vertue and worth of somewhat which is ours for Paul affirmeth that works even good works which we are created unto in Christ Jesus ver 10. are excluded from having any causall influence upon salvation lest any man should boast implying if works were not excluded man should have ground of boasting See Rom. 3. 27. Vers. 10. For we are His workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them LEst the Apostle by commending grace and excluding works from being the cause of their salvation should have seemed to justle out works and an holy life as altogether unnecessary Therefore in this verse he sheweth that the study of good works is of absolute necessity required in those who are to be saved because all such whether Jew or Gentile for he speaketh in the first person including himself and the believing Jews are Gods workmanship that is renewed and made over again by Gods createing power through the interveening mediation of Christ Jesus and this of purpose that they may make conscience of good works yea and further God who had predestinated them to heaven had also decreed and prepared good works for them as the way wherein they behoved of necessity to walk in their journey to heaven which as it proveth the undeniable necessity of good works so it also confirmeth that they neither were nor could be saved by works because the power whereby they did good works did follow upon their regeneration and was given them freely by God As also God had prepared good works that they should walk towards heaven in them but not to merit heaven by them Doct. 1. Believers are Gods workmanship not only by naturall creation but supernaturall renovation they are not only once made but made over again not by having the substance of their soul and naturall powers thereof destroyed and new ones substantially different from those substituted in their place but by having the vitious qualities which were in those subdued and weakened and contrary graces and vertues implanted in their stead Eph. 4. 22 23 24. for saith Paul we are His workmanship the word signifieth a thing of His making whereby he meaneth not Gods first making of them as men but His making of them over again as renewed men which appeareth from what followeth His creating them in Christ and unto good works 2. As the making of sinners over again and new creatures is only Gods work So the power whereby He so maketh us is no lesse than creating power much like unto that power whereby in the beginning He made some things of nothing and some things of pre-existing matter but such as was wholly unfit and indisposed for those things to be made of it Gen. 2. 7. 22. considering that in this great and mighty work of God He maketh those who were wholly indisposed to good and averse from it Psal. 81. 11. yea perverse resisters of all motions towards that which is godly and holy Job 21. 14. to be true lovers of it and walkers in its for this much is implyed while he saith we are His workmanship created c. 3. Christ behoved to strike in as Mediator betwixt God and us before we could be made this new workmanship the life which we have by this new creation being purchased by His death 1 Joh. 4. 9. and applied unto us by His power after He is now arisen from death Act. 5. 31. The furniture whereupon the actions of this life are performed coming also from Him Joh 15. -5. for saith he we are His workmanship created in Christ Jesus 4. Believers are made new creatures not to live idlely or to work wickedly but that they may in the whole course of their life make conscience of good works which are not only works of charity or duties of immediate worship but every duty whether of worship Act. 10. -2. or of our callings Act. 9. 36. 39. whether to God or man or to our selves Tit. 2. 12. which is warranted in the Word as lawfull or commanded as necessary Mic. 6. 8. gone about by a man regenerate and in Christ Mat. 7. 17 18. by vertue of influence from the Spirit of Christ Phil. 2. 13. for Gods glory as the main end of the worker 1 Cor. 10. 31. and with due respect had to all necessary circumstances Psal. 1 -3 every duty of that kind so gone about is a good work which Paul saith they were created unto in Christ Jesus even unto good works 5. Though many actions of unregenerate men are materially good and very usefull both for themselves and others Rom. 2. 14. yet no unregenerate man can do any work which is spiritually good and acceptable to God even their good works are but shining sins as being destitute of a great part of these necessary requisites unto a good work mentioned in the former Doctrine for Paul sheweth that a man must be a new creature and Gods workmanship before he can do a good work for we are saith he Gods workmanship created in Christ Jesus unto good works 6. Though good works be not necessary to merit or purchase salvation yet are they necessary unto those who are justified and saved in severall respects not only as they are the necessary fruit and end of regeneration and as they are the way which leadeth to heaven their necessity in both which respects is grounded upon the present Scripture but they are necessary also as evidences of our right to salvation 1 Joh. 3. 14. as a guard to preserve peace with our own consciences 2 Cor. 1. 12. as evidences of our thankfulnesse to God and Christ who hath freely saved us 1 Pet. 2. 9. and for the edification of others Matth. 5. 16. for the Apostle's scope is to prove that as we are not saved by works so that good works are necessary in other respects We are created unto good works which He hath fore-ordained that we should walk in them 7. Christians are like unto those who walk in a journey from one place unto another through a streight and beaten way which lyeth betwixt in so far as they advance from sin Ezek. 18. 31. to heaven Phil. 3. 14. in the way of holinesse and good works for the word rendered to walk whereby he expresseth what should be the daily exercise of a renewed man is a metaphore taken from those who travell in a journey and he maketh the way wherein they walk to be good works which God hath before ordained that we should walk in them 8. The Lord hath prepared and made ready good works as a beaten path wherein His renewed people may walk without any discourageing or perplexing difficulty in so far as He not only hath ordained in His eternall and unchangeable decree that they shall make conscience of good works which seemeth to be mainly meaned by His fore-ordaining of good works here spoken of but He doth also hold forth
union and communion to wit the Spirit on Christs part and faith and love on ours or of externall union to wit the Word Sacraments and those functions and offices which Christ hath appointed in His house yea and also all naturall and civil relations when they are sanctified and they are all called joynts of subministration or supply for the words read better so than as they are rendered by that which every joynt supplyeth to shew that those do serve not only to conjoyn us with Christ and among our selves but also for channels and instruments of communication by which spiritual nourishment and matter of growth is conveyed both unto our selves and others He sheweth thirdly that the whole members and every one of them being thus conjoyned do not only themselves by vertue of that furniture and spirituall nourishment communicate from Christ by the means of those joynts or bonds make encrease and grow but also make the whole body thus conjoyned to grow and this according to the effectual working of the holy Ghost whereby those joynts or means of conveying spiritual nourishment are blessed and made effectuall to the effect mentioned which effectuall working and blessing of encrease and nourishment following upon it is not communicated unto the members or parts without measure as it was to Christ the Head Joh. 3. 34. or unto all alike but in the measure of every part or member that is such a measure as Christ judgeth sufficient and most convenient to every member according to the place and function which they hold in the body and the use which he is to make of them for the good of the body And lastly he sheweth the end of the growth and encrease of the whole body in all its members to be not so much the good and advantage of the particular members as the advancement and edification of the body it self and of the particular members only in so far as their edification and growth is carried alongs in and contributeth for the edification of the body and that this floweth from the force and power of the grace of love in all the members which doth not look to it self only 1 Cor. 13. 5 but maketh every part contribute all what it is and can do for the benefit of others and common good of the whole Hence Learn 1. As Christ and Believers make up one mysticall body whereof He is head and they members See upon chap. 1. 22 23. So all things requisit unto Believers to make them a body do flow from Christ their union order bonds of union spirituall nourishment and instruments of communication whereby it is conveyed their growth and measure of their growth and all is from Him as the Apostle doth here fully teach from whom the whole body c. 2. As there is a most orderly and firm union of all the members of this body with their head and among themselves so this union is necessary in order to their receiving spirituall nourishment and making encrease thereby even as it is in the natural body a member cut off or separated from the rest cannot be nourished for he saith the whole body fitly joyned and compacted doth make encrease The first word fitly joyned doth expresse the orderly frame and proportion of all the members in this union The second compacted expresseth the firmnesse of this union 3. As there are joynts and bonds both of the internall and externall union of this body to wit such as are held forth in the exposition even the Spirit of God with His speciall graces and common gifts so that God doth make use of all those both as bonds of union and instruments of communication whereby He conveyeth spirituall nourishment unto the respective members is a strong argument to scare us from dividing or renting upon these or because of the diversity of those in the severall members for he saith the whole body is compacted by every joynt and he calleth them joynts of supply whereby furniture is conveyed his general scope wherein is to inforce the study of unity notwithstanding of diversity of graces gifts and offices compacted by that which every joynt supplyeth or every joynt of supply 4. There is no true member of this body either dead or idle or living and working only to it self but what life or nourishment it hath received from the head that it doth endeavour to communicate unto others for he saith there is an effectuall working from the Lord in every member according to which it maketh increase not only of it self but of the body 5. As there is no member of this body which receiveth the essentiall operation and gifts or graces of the holy Spirit without measure and as all receive some measure lesse or more So it is the duty of all and every one to contribute for the good of others and especially for the advantage of the whole body not by extending themselves beyond their measure but according to it that being all which God requireth for he saith the whole body or all the several members of the body do make increase of the body according to the effectuall working in the measure of every part 6. As it is not our improving of our measure of gifts and graces received which of it self and without the effectuall operation and blessing of Gods Spirit will bring about the spirituall good and advantage either of our selves or others so we ought not on this pretence to ly-by doing nothing but are to make use of our measure received and depend upon the effectuall operation of Gods Spirit for a blessing to our so doing for he saith increase is made of the body according to both those the Spirits effectuall operation and the activity of every part or member according to its measure even according to the effectuall working in the measure of every part 7. As all the lively members of this body do make increase and grow in gifts and graces so that is only true growth and a growth whereof Christ the head is fountain and author which addeth somewhat to the whole body and bringeth advantage to the Church in common but not that growth which seemeth to bring some benefit to a few with the disadvantage of the rest for the whole body or every member of the body maketh increase not only of it self but also of the body saith he 8. As there is no such degree of growth attained here neither by the Church in generall nor its lively members in particular but there are degrees yet wanting of their full and just stature So the measure of growth and increase already received should be improved by us for attaining a further degree of growth and advantage not only to our selves but also to others chiefly to the edification of the whole body for he saith every member maketh increase of the body to the edifying of it self so that the increase received is to be improven for attaining more even further edification 9. The more a man
and will vent it self even in giving of thanks or in a sensible acknowledgement of favours received and in expressing our sense of them whether by word or work to the praise of the bestower Which duty is amplified 1. from the time when it ought to be discharged alwayes and at all times not as if we were to be alwayes and without intermission in the actuall exercise of this duty of formall and direct thanksgiving seing there are other necessary duties which sometimes must divert us from it but because our whole life ought to be according to the will of God and consequently a reall expression of our thankfulnesse to Him and because we are not to omit any occasion when it offereth of formal and direct thanksgiving to God expressed in words flowing from the inward sense and feeling of our hearts as they are said to do a thing alwayes who do it upon all due occasions See 2 Sam. 9. 13. Secondly from the matter for which we are to give thanks for all things whether spirituall or temporall prosperous or adverse for God maketh all things even those which are adverse work together for the good of such as love Him Rom. 8. 28. yea He punisheth lesse than our iniquities deserve Ezra 9. 13. and maketh saddest corrections to afford most necessary and profitable instructions Psal. 94. 12. and 119. 71. so that there is ground of thanksgiving even for those Thirdly from the party to whom this duty is to be discharged unto God and the Father See upon Col. 3. ver 17. doct 3. And fourthly from the party through whom Jesus Christ by the vertue of whose merit and satisfaction which are His name whereby He is known we are not only inabled to go about our duty Philip. 4. 13. but also all our spiritual performances whether of prayer or thanksgiving are acceptable and well-pleasing unto God Eph. 1. 6. Doct. 1. The more a man doth find his heart disposed to give thanks to God at all times and for all things even for those things wherein divine dispensation goeth crosse to his own affections he may the more certainly conclude that he hath the saving work of Gods Spirit in him in a copious measure and the more apt we are to mistake repine and murmure at Gods dealing and so to wast our spirits in heartlesse complaints there is the lesse evidence of a gracious work of Gods Spirit in us at least in any great measure for he maketh giving of thanks alwayes for all things an effect of being filled with the Spirit 2. So firm so calm and composed is that man's state and inward frame of heart who hath his soul replenished with a rich measure of the saving work of Gods Spirit that nothing can fall out so crosse unto him but he may see the hand of God working for good to him in it and consequently be kept in perfect peace and a joyful frame of heart expressing it self in giving of thanks to God notwithstanding of it yea and for it for he sheweth the man filled with the Spirit may attain to this fixed frame of heart even to be giving thanks alwayes for all things unto God 3. Spiritual exercises especially that of giving thanks are such that being rightly gone about frequency in them doth not beget satiety and loathing but rather a greater delight to continue in them so that the more we are acquainted with them the more we love them for otherwise this command of giving thanks alwayes should never receive obedience 4. So steadable and usefull is a cheery and thankful frame of heart unto a Christian that it bringeth meat out of the eater encouragement from matter of discouragement and taketh occasion to lift it self up in the praises of God even from these things which are matter of down-casting and heartlesse drouping unto others for a thankful heart will give thanks alwayes and for all things even for adverse and crosse dispensations 5. Though we are bound to give thanks unto men for favours received as unto instruments of Gods good providence towards us Col. 3. -15. yet religious thanksgiving is only due unto God as implying an eying of Him to whom we give thanks as the supream fountain and author of the favour received having sufficiency in Himself and receiving nothing from any other 1 Chron. 29. 14. and implying also a religious subjection of the whole man both in soul and body unto his benefactour in evidence of a thankfull heart 1 Cor. 6. 20. for the Apostle speaking of this religious thanksgiving will have it ascribed to God only Giving thanks unto God and the Father 6. That we may imploy Jesus Christ aright whether for furniture and through-bearing in duty or for acceptation of our performances by God it is most conducing and necessary that we so take Him up as He is made known by the Word in His Person Nature and Offices and accordingly close with Him by faith as ours whereby our faith being acted in Him with relation to our state and persons upon undoubted grounds we may find more easie work to act faith in Him for furniture to such a particular duty or for acceptation to it when it is performed for Paul seemeth to imply so much while teaching them to act faith in Christ for through-bearing and acceptation in this duty of thanksgiving he doth hold Him forth not only under His titles of Lord and Jesus and Christ which do imply His distinct Natures with the unity of His Person and His threefold Office to which He was anoynted See upon chap. 1. ver 17. doct 6. but also maketh mention of His Name which expresseth whatever other thing is revealed of Him and whereby especially He is made known and withall appropriateth Christ unto himself teaching them to do the like upon grounds of knowledge of what He is while he saith in the name of our Lord Jesus Christ. Vers. 21. Submitting your selves one to another in the fear of God THe Apostle having from chap. 4. ver 1. exhorted unto such duties as belong to all Christians in general of whatsoever rank or station doth now in the second part of this Chapter exhort to those duties which belong to Christians as they are members of families And first in this verse to make way from the former purpose to that which followeth he doth premit a general exhortation unto all whether superiors or inferiors to be mutually subject one to another where submission or subjection is taken not strictly for that which is the root of obedience in inferiors towards superiors as ver 22. but generally for that service of love which every one oweth to another for their mutuall good and advantage in their severall stations See upon Gal. 5. ver 13. And it is called submission to our neighbour because it is not sufficient that we simply do the commanded dutie unto him except our so doing flow from a principle of love to him and that we actually intend therein his
10. 16. but also to confirm the grant of them to us if we believe Rom. 4. 11 yea and to exhibit a greater measure of those saving graces unto us upon our right using of them 1 Cor. 11. 24. therefore is it that the thing signified is ascribed unto the sign and seal Now the Apostle doth mention Baptism only and not the Lords Supper either because there is the same reason for both and therefore it was sufficient to expresse the one or because Baptism is the first and leading Sacrament and sealeth up our regeneration and new birth in a peculiar manner Tit. 3. 5. and therefore it is most appositly mentioned here where he speaketh of God's work in bringing sinners out of nature unto the state of grace The second mean and instrument which God maketh use of is the Word to wit the Covenant of Grace revealed in the Gospel and preached by sent Ministers Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners and so for sanctifying and cleansing them not by any vertue in the sound syllabs or sentences of this Word but by the effectuall working of His own Spirit Acts 16. 14. whereby He doth accompany His Word when and where He pleaseth Joh. 3. 8. Doct. 1. The love which an husband carrieth unto his wife ought to make it self evident not only in these things which tend to her welbeing in things temporall but also and chiefly in his sincere endeavours to bring about her spiritual and eternall good by labouring to instruct her in the saving knowledge of God in Christ 1 Pet. 3. 7. lovingly to admonish her for her faults Job 2. 10. and to pray with her and for her 1 Pet. 3. -7. for the example of Christs love to His Church which he is to imitate doth teach so much seing He from love gave Himself for the Church that He might sanctifie and cleanse her 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity so there was not any possible way for our recovering of it except a price and no lesse price than the bloud of Christ had been first payed to provoked justice for it for Christ behoved to give Himself and thereby purchase sanctification for us that so He might sanctifie and cleanse the Church 3. Our dying Lord had an actuall intention in due time to sanctifie and accordingly doth regenerate justifie and sanctifie yea and bring unto glory all those for whom he died and gave Himself a sacrifice and offering unto God for His intentions cannot be frustrated but He must see the travell of His soul Isa. 53. 11. Now that He intended to sanctifie all such is clear For He gave Himself for it that He might sanctifie and cleanse it 4. As all those for whom Christ our Lord did from love give Himself and whom by His death He intended to sanctifie were in themselves polluted and unclean lying in their bloud defiled both with the guilt of sin already committed and with the filthy vilenesse of sin yet indwelling Eph. 2. 1 -3. So such was the fervency of love in Christ to lost sinners and such was the vertue of His merit that no uncleannesse of this kind did make Him loath them or despare of getting them made clean For that He gave Himself for the Church to cleanse it supponeth that they were unclean and yet He loveth them and from love setteth about to cleanse them 5. The stain and blot of sin both in its filth and guilt hath so much sunk down in and polluted the whole man in soul and body that no liquor under heaven can wash it out or cleanse the soul from it but only the washing cleansing vertue of Christs most precious bloud For He gave Himself for the Church that He might cleanse it 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself so soon as it was shed upon the crosse no there neither was nor can be any cleansing of any by the bloud of Christ untill it be effectually applied unto the filthy soul for he mentioneth the Word and Sacraments as the means whereby Christ applieth the vertue of His death and ascribeth therefore this effect of cleansing unto them He gave Himself that He might cleanse it by the washing of water by the word 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith Act. 15. 9. is of all the other most difficult So the goodnesse of God hath provided many means by the help whereof we may be carried on towards it the chief whereof are the Word preached and the Sacraments administrated the former containing the charter or grant of Christ and of all His benefits from God unto every one who will receive Him Job 3. 16. The latter being the great seal of heaven annexed to this grant Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it for His providing these means doth point at both the difficultie of applying Christ and his care to have us brought up to it That He might cleanse it by the washing of water and by the word 8. The Spirit of God prescribeth means unto Himself by which He bringeth about the work of grace in gracelesse sinners not to ty Himself absolutely and in all cases to such means but that we may be tyed to depend on Him in the use of them His ordinary way being to convey grace by these for though He may sanctifie some from the womb before they hear the Word or receive any Sacrament Jer. 1. 5. yet He holdeth these forth as the ordinary means by which He cleanseth even the washing of water by the word Vers. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish HEre is the second end of Christs giving Himself for His Church as also of His sanctifying it which end is not attained untill the life to come for besides that he hath spoken of the Churches state of grace ver 26 the words here used are so comprehensive and large that they cannot be well understood to have their full accomplishment untill Believers be brought by Christ unto that full perfection in grace which shall be attained in glory Which state of perfection is here set forth by that most perfect union and conjunction which the Church shall have with Christ being presented to Him as the Bride to the Bridegroom for the through accomplishing of the marriage by vertue of which most perfect union the Church shall be glorious that is perfectly holy and happy as he after explaineth shewing all evil whether of sin or misery shall be removed even the least spot of sin or wrinkle through old age or misery not excepted and that all contrary good shall be bestowed both perfect holinesse and happinesse in such a measure that
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.