Commentary on Galatians 1-5, Chapter 4 (2 of 3)

Commentary on Galatians 1-5 · Chapter 4 (2 of 3)

p. 303Againe, it may be demaunded, whether this ignorance be a 25sinne in the Galatians? Answ. Yea. For all men are bound to know God by the first commandement. And this ignorance is a want of the image of God in the minde, Col. 3. 10. And eueryevery defect of the image of God, is a branch of originali sinne. And vengeance is the punishment of this sinne, 2. Thess. 1. 8.

It may be obiected, that Paul here excuseth the Galatians by their ignorance. Answ. It excuseth à tanto, non à toto, that is, the degree and measure of the sinne, and not the sinne it selfe, Luk. 12. 48.

Againe, it may be said, that this their ignorance is inuincible, 35because as the Gentiles doe not know God, so they cannot know him. Ans. That they cannot know him, it is not Gods fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads it selfe ouer all mankinde, as a punishment of the first offence.

p. 304The third point is, that this ignorance is a great and grieuous sinne: for here Paul makes it the mother of superstition and Idolatrie. This must teach vsus all to detest this ignorance of God, and his will, and to seeke by all meanes to knowe God. God hath a controuersie with men, because they knowe him not, Hose, 4. 1. 6.

Againe, this serues to warne all Ministers of the word, to be carefull to roote out ignorance out of the minds of the people, and to plant the knowledge of God. And by this we see, it is false which the Papist teacheth, that Ignorance is the mother of 10deuotion.

The second sinne of the Galatians is, that they serued them, which are not gods by nature, that is, false gods, not gods indeede, but gods in opinion.

It may be obiected, that the wisest of the Gentiles, worshipped 15the true God, creator of heauen and earth. Answ. False gods are set vp two waies. The first is, when that which is not God is placed and worshipped in the roome of the true God; as when the sonne, moone, and starres are worshipped, &c. and this is the grossest kind of idolatrie. The second is, when men 20acknowledge the true God, but doe not conceiue him, as he will be conceiued, & as he hath reuealed himselfe in the word. In this respect, the Ephesians are said to be without God, Eph. 3. 12. and the Samaritanes to worship they knew not what, Ioh. 4. 22. For they conceiued the true God in a false manner, because 25they conceiued him forth of the father, sonne, and holy Ghost: and therefore they set vp a false god vntounto themselues. False worship giuen to God, presupposeth a false opinion of God: and a false opinion of God, sets vp an idol, or false god, in the roome of the true God. For it is not sufficient to conceiue 30some true things of God, but we must precisely conceiue him, as he hath reuealed himselfe, without addition or detraction. And thus did the wisest of the Galatians worshippe false gods.

This Idolatrie is a common sinne, and bred (as it were) in 35the bone. The Turkes at this daie worshippe a false and fained God. For they conceiue and worship a God creatour of heauen and earth, that is neither father, sonne, nor holy Ghost: and the Iewes worship God out of Christ: and so a fained god. For he which hath not the sonne, hath not the father, 1. Ioh. 2. Likewise p. 305the religion of the Papist teacheth and maintaineth the worship of false gods. For it giues to Angels and Saints a facultie or power to know the desires of our hearts, to heare and helpe vsus in all places, at all times: and hereupon praier is made to them: but all this is indeede the prerogatiue and priuiledge of the true God: and in as much as it is giuen to Angels and 5Saints departed, they are set vp in the roome of the true God.

Againe, that religion teacheth men to worship God, in, at, and before images. And this worship presupposeth an Opinion or imagination that there is a God that will be present to 10heare and helpe vsus, in, at, and before images: now this God is a God deuised by the braine of man. Papists alleadge, that their intention is to worship the true God, the Father, Sonne, and holy Ghost. And I say againe, that the true God hath reuealed his will that he doth detest this manner of worship: and therefore 15the worship is directed either to the images themselues, or to the God deuised in the braine.

Thirdly, they of the Popish religion worship a fained Christ of their owne deuising: namely, a Christ that sits at the right hand of the father in heauen, and is withall in the hands of eueryevery 20Priest, after the words of consecration. And they worship a God set vp by themselues, namely, a God that will be appeased by humane satisfactions, and at whose hands a sinnefull man may merit euerlasting life, that is to say, a God all of merciemercy, and little or no iustice.

Though our religion teach no Idolatrie, yet certen it is, that many among vsus practise a spirituall idolatrie in their hearts. For looke what a man loues most, and cares most for, and delites most in, that is his God; some therefore hauehave their riches for their God, some their pleasures, some their beastly lusts. For 30where the heart is, there is thy God. Againe, the ignorant multitude worship a God of their owne coyning, which is a God made all of merciemercy, and no iustice. For they perswade themselues, that there is merciemercy with God, though they repent not, but goe on in their sinnes: whereas the true God is infinite, not 35onelyonly in merciemercy, but also in iustice. Exod. 34.

That this sinne of Idolatrie may be rooted out of the minds of men, there must be first an Illumination of the minde, with the knowledge of the true God and his will: and there must also be a renouation of the heart and affections, that they set not p. 306vp something els in the roome of God.

The estate of the Galatians after their conuersion is in these words, Ye knowe God, or rather are known of God.

The knowledge whereby men know God, is either litterall knowledge, or spirituall knowledge: Litterall is when the doctrine 5of God, and his will is known, without reformation of life. Spirituall knowledge is when the minde is inlightened by the spirit of God, with the knowledge of God, by the word, and according to the word; so as thereupon men are transformed into the image of God. 2. Cor. 3. 18. And this kind of 10knowledge is here meant when Paul saith, Ye know God.

The foundation of this knowledgae is, that God is to be knowne in Christ, for in him God hath manifested his infinite wisdome, iustice, merciemercy. Therefore is he called the ingranen image of the person of the father, Heb. 1. 2. and Paul 15saith that we hauehave the knowledge of the glorie of God, in the face of Iesus Christ. 2. Cor. 3. 6.

The properties of this knowledge are three. The first is, that it must be a Speciall knowledge, whereby we must acknowledge God to be our God in Christ. The first commandement 20of the law requires, that we take the true God for our God. The commandement of Christ is, Beleeue the Gospel. Now the stipulation of the couenant of grace (which also is the substāce of the gospel) is this, I am thy God, Ier. 31 33. this therefore must we beleeue. And to this knowledge, is the promise of life euer 25lasting annexed. Ioh. 17. 3. Isa. 53. 11.

The second propertie is, that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of his presence with vsus in all places. Thus Moses is saide to know the inuisible, Hebr. 11. 27. Secondly, we must 30know and acknowledge God in respect of his particular prouidence ouer vsus. Thus Dauid knew God, when he saide that he numbred his flittings, and put his teares into his bottle. Psal. 56. 8. Thirdly, we must know God in respect of his will, in all things to be done, and to be suffered: and this is the right 35knowledge of God, to hauehave regard to his will. Rom. 12. 2. Eph. 5. 17. Dauid saith, All thy lawes are before me. 2. Sam. 22. 23. And when Shemei reuiled, he spake thus, He raileth because God biddes him raile. 2. Sam. 6. 10. Lastly, we must know and acknowledge God in the power which he shewed in the p. 307death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things, in the knowledge of the riches of eternall life, and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues.

The third propertie is, that this knowledge must be an effectuall 5and liuely knowledge, working in vsus new affections and inclinations. He that saith he knowes God, and keepes not his commandements, makes him a liar. 1. Ioh. 2. 4. and 3. 6. Tit. 2. last.

The vse. Seeing the conuersion of a sinner stands in this spirituall 10knowledge of God, we must be stirred vp to seeke to know God according as he will be knowne of vsus. We desire to serue God: and we cannot serue him, vnlesse we know him: nay, so long as we know him not, we doe nothing but serue the false gods of our owne hearts. Againe, we desire life eternall: 15and this is life, in right manner to acknowledge God. Ioh. 17. 3. And the whol matter of our boasting, must be the knowledge of God. Ierem. 9. 24. God himselfe ministreth vntounto me a further Argument to mooue you to this desire: namely, by the moouing of the earth yesterday. For though Philosophers ascribe 20all to nature, yet the truth is, that the trembling and shogging of the earth, is a signe of the great, and extraordinarie anger of God. The cause of this anger is, that we know not God, neither doe we for the most part care to know him. We hauehave had the Gospel long, but we bring forth but small fruits. For 25this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation; and it doth aster a sort craue leaue of God, that it may deuoure a sinnefull people, as it once deuoured Dathā and the companie of Abiram. Now our dutie is, in this iudgement of God to acknowledge his maiestie 30his anger, and his iustice; and with feare and trembling to humble our selues for our sinnes past, thereby to preuent his anger to come. The earth a bruite and dumme creature in his kinde, is become a preacher vntounto vsus: and his trembling must teach vsus to tremble in our hearts, and to sinne no 35more.

Againe, if we must know God, we must remember God and Christ: and as we must know God, so must we remember him. Now we must not knowe Christ according to the flesh, 2. Cor. 5. 17. and therefore we may not remember Christ p. 308according to the flesh, that is, in any worldly and carnall manner. This therefore is not to keepe a Memorie of Christ, to spend twelue daies in reuell and riot, in masking and mumming, in carding and dicing (as many doe:) this is rather to burie the memorie of Christ, and to doe homage to the god of pleasure. Of them that saide, Let vsus eate, drinke, and sleepe, Paul 5faith thus: Awake and doe righteously: for some of you doe not know God. 1. Cor. 15. 34.

Paul saith further, But rather ye are knowne of God. The knowledge whereby God knowes men, stands in two things; his Election of them to his speciall louelove, 2. Tim. 1. 19. and the 10Execution of Election, whereby he makes men his peculiar people, by calling, iustifying, and sanctifying of them. Tit. 2. v. 14.

Hence obserue: first, that Gods Election is the roote of all the gifts of God in vsus. We know God, because he first knows 15vsus. Paul saith, that we were elected that we might be holy. Eph. 1. 4. Therefore we are not elected (as some teach) either for our faith, or according to our faith, but to our faith, that is, Elected that we might beleeue.

Secondly, hence we learne, that we can neither thinke, will 20or doe that which is good, vnlesse God preuent vsus with his grace. God must first vouchsafe to acknowledge vsus, before we can acknowledge him. Ioh. 10. 14. Preuenting grace, is twofold. The first, and the second. The first, when God in our first conuersion takes away the stonie heart, and puts a fleshie heart 25in the roome. The second is, after we are regenerate: for then God still preuents vsus with good motions and desires. Of both, read Ezech. 36. 26. Some teach, that if we doe that which we can, God will giuegive vsus his grace: but this is false: for then we should preuent God.

Thirdly, by this we see, that the workes of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking. There is a knowledge in God whereby he knowes who are his: and this knowledge brings 35forth an other knowledge in vsus, whereby we know God for our God. There is an Election in God which workes in the Elect an other Election, whereby they choose God for their God. The louelove, whereby God loues vsus, workes in vsus an other louelove whereby we louelove God. 1. Ioh. 4. 19. Christ first apprehends p. 309vsus: and this apprehension of his, workes in vsus the apprehension of faith, wherby we lay hold vponupon him. Phil. 3. 12. When Christ makes intercession for vsus in heauen, there is another intercession wrought in our hearts by the spirit, whereby we crie Abbafather, Rom. 8. 26. The death of Christ hath a vertue in it, to worke in vsus the death of sinne. Thus doth 5the spirit of God seale vsus to the day of our redemption. By this may we know that we belong to God, if we finde any impression of the grace of God in vsus. The sunne by his light shines vponupon vsus, and by the same light we view and behold the sunne.

Lastly, here is the foundation of true comfort. Our faith 10doth not saue vsus, because it is a perfect vertue: but because it apprehends a perfect obiect; namely, the perfect obedience of Christ. So then, if our faith erre not in his obiect, but be rightly fixed on the true causes of our saluation, though it be but a weake faith, and doe no more but cause vsus to will, desire, and 15indeauour to apprehend Christ, it is true faith, and iustifieth: the weakenesse of it shall not hinder our saluation, which stāds not in this, that we knowe God, but in this, that God knowes vsus, whose knowledge is perfect and cannot faile. Againe, our saluation stands not in our apprehension of Christ, but in 20Christs apprehending of vsus. Phil. 3. 12.

This knowledge of God whereby he knowes vsus, hath two properties. First; it is speciall, whereby he knowes all the elect euen by name. Exod. 33. 17. Againe, it is a perpetuall and vnchangeable knowledge. For whome God once knowes, he neuer 25forgets, Isai, 49. 15.

The third estate of the Galatians is their estate in their reuolt or Apostasie, in these words, How turne ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage againe? or thus, to which ye will doe seruice againe as 30from the beginning?

The words carrie this sense: How turne ye againe? that is, it is an intollerable offence in you, hauing knowne God, to returne againe to the rudiments of the law. By rudiments we are to vnderstand Circumcision, the Iewish sacrifices, and all the ceremonies 35of the law of Moses And it may not seeme strange, that they are called impotent and beggarly rudiments. For they must be considered three waies, with Christ, without Christ, and against Christ. With Christ, when they are considered as p. 310types and figures of Christ to come, and as signes of grace by diuine institution for the time of the old Testament. Without Christ, when they are vsed onelyonly for custome, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of saluation, and the iustification 5of a sinner is placed in them, either in whole or in part: as though Christ alone were not sufficient. In this respect Paul calls them impotent and beggarly rudiments.

And Paul hauing said, that the Galatians returned againe to the rudiments of the lawe, in the next words he shewes howe 10they doe it: namely, by seruing them againe. They serued or yeilded seruice to them three waies: In opinion, because they iudged them to be necessarie parts of Gods worshippe, and means of their saluation. In Conscience: because they subiected their consciences to them. In affection, because they placed 15part of their affiance in them for their iustification and saluation.

It may be demanded, howe the Galatians can be said to returne againe to the rudiments of the law, & serue them againe, that were neuer vsed to them before? Answ. In the speach of 20Paul there is that which is called Catachresis, that is, a kind of speaking somewhat improper in respect of finenesse and Elegancie. The like we hauehave, Ruth. 1. 22. when Ruth is said to returne to Iuda with Naomi; & yet shee was neuer there before. Neuerthelesse, the speach in sense is most significant and proper. 25For Paul (no doubt) signifies hereby, that when the Galatians subiected themselues to the rudiments of the law, and placed their saluation in part euen in them, they did in effect and in trueth as much as returne againe to their old superstitions, & serue againe their false gods.

Here then we hauehave a description of the Apostasie of the Galatians. It is a voluntarie sinne (for Paul saith, ye will serue) after the knowledge of the truth, in which they returne againe to the rudiments of the law, by yeelding subiection, and seruice to them: which act of theirs is indeede as much as if they had serued 35againe their false gods. Here some may say, if this be so, then they sinned against the holy Ghost. Ans. The sinne against the holy Ghost, is indeede a voluntarie sinne: but that is by reason of the obstinacie and malice of the will: and this offence in the Galatians was voluntate onelyonly by infirmitie. Againe, the p. 311sinne against the holy Ghost is an vniuersall Apostasie, in respect of all the Articles of religion: for that sinne makes men crucifie Christ crucified, Heb. 6. 5. and to tread vnderunder foote the sonne of God: the Apostasie of the Galatians was particular onelyonly in the article of iustification.

The vse. In that the Ceremonies of the law set vp against 5Christ, in the cause of our iustification and saluation, are called impotent and beggarly rudiments, Paul teacheth a waightie conclusion: That Christ stands alone in the worke of redemption, without collegue or partner, without deputie, or substitute, whether we respect the whole worke of redemption, or 10the least part of it. Againe, that all the workes of mediation stand alone by themselues, and admit nothing to be added and adioyned to them, There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vntounto him, Heb. 7. 25. In him we are complete, 15Col. 2. 10. He alone treads the winepresse of Gods wrath, and none with him, Isai, 63. 3. If Christ be a Sauiour, he must be a perfect Sauiour, considering he is God and man: and beeing a perfect Sauiour in himselfe, he needs no partner, and because he is eueryevery where … all times, therefore he needs no deputie in 20his stead. Again, eueryevery worke of redemption is acted by whole Christ, according to both his natures: and as there are in him two natures, so are there two operations of the said natures: and as both natures concurre to make one person, so the operatiōs 25of both natures concurre to make the compound worke of a mediatour, which is an admirable worke, not meerely humane, but theandricke, that is, humane-diuine. For this cause no action pertaining to redemptiō, can be performed by a mere creature, whether man or angel.

Obiection. I. Ioh. 20. 23. The Apostles hauehave the power to remit and retaine sinnes: therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon, is proper to the mediatour. The Apostles and other Ministers remit by preaching and by declaring remision. The 35ministers of the word doe not procure our reconciliation with God as Christ doth, but they exhort men to be reconciled to God. 2. Cor. 5. 20.

Obiect. II. 1. Pet. 3. 18. Baptisme saueth: therefore not Christ alone. Ans. Baptisme saueth by signifying and by sealing p. 312vntounto vsus the grace and merciemercy of God: and the effecting of our saluation, is in the same place ascribed to Christ and his resurrection.

The conclusion then of Paul is to be remēbred: for it serues as in engyne to ouerturne the maine grounds of poperie. The 5primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ: for he takes vponupon him to make lawes that properly and truely binde conscience, euen as the lawes of God. Againe, he takes vntounto him a proper and iudiciall power, to remit or retaine the sinnes of men. Nowe 10these actions indeed, are the proper actions of God & Christ, no meere creature is capable of them. In this respect the primacie of the Pope is an impotent and beggarly inuention. Again, the Romish relligion beside the al sufficient oblation of Christ vponupon the crosse, lets vp the sacrifice of the masse for the sinnes 15of the quicke and the dead: besides the Intercession of Christ, it sets vp the Intercession of Saints and Angels: beside the perfect satisfaction of Christ, it sets vp humane satisfactions: beside the infinite merit of Christ, it maintaines and magnifies the merit of humane workes. But all these are but impotent and beggarly 20deuises of men. For Christ in his Sacrifice, Satisfaction, intercession, merit, admits no corriuall or associate. All actions of his are perfect in their kind, and neede no supplie.

This againe must teach vsus, to content our selues with Christ alone, and not to set vp any thing with him, or against him. 25This is the safest and the surest course. A certen Papist writeth to this effect, that we Protestants in our iustification, cleaue only to the bodie of the tree, and that the Papists cleaue both to the bodie and the branches. And I say againe, it is the safest with both the hands to cleaue to the bodie of the tree: and he 30that with one hand laies hold vponupon the bodie of the tree, and with the other staies himselfe vponupon the branches, …in great danger of falling.

The second conclusion of Paul is, that to set vp any thing out of Christ, as a meritorious cause of saluation, and to place 35our iustification in it, either in whole or in part, is indeede the seruice of Idols. And the reason is plaine. For this is to set vp something in the place and roome of Christ: and men put a confidence in that which they make a cause of their owne saluation.

p. 313The doctrine then of Iustification by works, is a doctrine that maintaines idolatrie: for if they iustifie, we may put our trust in them: and if we put our confidence in them, we make idols of them. That works may merit at Gods hand, they must not onelyonly be sanctified, but also deified.

The distinction vsed of the Papists, of Latria, and Dulia, that 5is of worship, and seruice, falls to the ground. They say they giuegive worship to God, and seruice to Angels and Saints. It is a toie. For here Paul condemnes the very seruice to heathen gods: and the seruice of the rudiments of the law, is the Apostasie of the Galatians. 10And to giuegive seruice, or worshippe to any thing, are all one.

The third conclusion of Paul is, that they which hauehave giuen their names to God, and Christ, must not returne to any thing, that they hauehave forsaken, or ought to forsake. He that puts his hand to the plough, must not looke backe: he that goes to the 15land of Canaan, must not looke backe to Egypt. We in England hauehave bin long deliuered from the superstition of Poperie, and we must not so much as dreame of any returne. It is a common fault among vsus, that in outward profession we cleaue to 20Christ, & yet in affection and practise we cleaue to the world, and walke after the lusts of our owne hearts. This is in shew to goe forward, but in deede to turne backe againe. But our dutie is, in thought, conscience, will, affection, word, and deede, to go on forward, and no way to goe backe.

Vers. 10.

In the former verse, Paul sets downe the Apostasie of the Galatians in generall tearmes, saying, How turne ye againe to the Elements of the world? In the 10. verse, he shewes, what these Elements be, Ye obserued daies, and moneths, and times, and yeares. 30By daies, are meant Iewish Sabbaths: by moneths, the feasts obserued eueryevery monethmonth in the day of the new moone. By times, some vnderstand the feast of the Passeouer, the feast of Pentecost, and the feast of Tabernacies. But the word (foreign) signifies, seasons, or fit times for the doing of this or that busines. So 35is it translated, Act. 1. 7. It is not for you to know the times and seasons. It was the manner of the Gentiles to make difference of times in respect of good or bad successe, and that according to the signes of heauen. And it is very likely, that the Galatians obserued daies not onelyonly in the Iewish, but also in the heathenish p. 314manner. By yeares, are meant eueryevery seuenth yeare, and the Iubelie yeares, which the Galatians obserued after the fashion of the Iewes.

Againe, there is a fourefold kind of obseruation of daies; one naturall, the other ciuill, the third Ecclesiasticall, the fourth superstitious. Naturall is, when daies are obserued according to 5the course of the sunne & moone, Gen. 1. 14. thus day follows night, and night followes day, and eueryevery yeare hath foure seasons, spring, sommer, autumne, winter. And the obseruation of these times, is according to the law of nature. Ciuill obseruation is, when set times are obserued for husbandrie, in planting, setting, 10reaping, sowing: for houshold affaires, and for the affaires of the commonwealth, in keeping of faires, and markets, &c. And thus to obserue daies, is not vnlawfull. Ecclesiasticall obseruation of times is, when set daies are obserued for orders sake, 15that men may come together to worship God: these daies, are either daies of thanksgiuing, or daies of humiliation. Of daies of thanksgiuing, take the example of the Iewes, Hest. 9. 26. who obserued yearely the feast of Purim, for a memorie of their deliuerance. In like manner they appointed and obserued the 20feast of Dedication: and it seemes that Christ was present at Ierusalem, as an obseruer of this feast. Ioh. 10. 22. And thus for orders sake, to obserue certaine daies of solemnitie, is not forbidden. Superstitious obseruation of daies, is twofold, Iewish, or heathenish. Iewish, when set daies are obserued with an opinion, 25that we are bound in conscience to obserue them, and when the worship of God is placed in the obseruing of this or that time. Heathenish, when daies are obserued in respect of good or bad successe. Now then, to come to the point, the intent of Paul is onelyonly to condemne the Iewish manner of obseruing of daies, 30in these words, Ye obserue daies, moneths, yeares: and the heathenish manner, in these words, ye obserue seasons.

Against this interpretation, the place of Paul may be obiected, Rom. 14. 6. He that obserues the day, obserues it to the Lord. Ans. Indeede Paul in these words excuseth the Romanes that 35obserued daies, and saith, that their intention was to obserue them to the honour of God: and this he saith, because as yet they were not fully instructed touching Christian libertie: but withall, let it be remembred, that in mild sort he notes this to be a fault in them, when he saith, that they were weake in faith. Now p. 315the case was otherwise with the Galatians: because they obserued daies after they had bin informed touching their libertie in Christ: and withall they placed their saluation, in part, in the obseruation of daies: and thus they mixed the Gospel with the law. And therefore they were iustly to be blamed.

Againe, it may be obiected, that now in the time of the new Testament, we in religious manner obserue the Lords day. Ans. Some men both godly and learned are of opinion, that the Lords day was appointed by the Apostles for orders sake: and that it is in the libertie of the Church to appoint the Sabbath 10vponupon any other day in the weeke, because they say, all daies without exception are equall: and they adde further, that when the publike worship of God is ended, men may then returne to their labours, or giuegive themselues to recreation, on the Lords day. But this doctrine seemes not to stand with the fourth commandement.

It seemes to be a truth more probable, that eueryevery seauenth day in the weeke, must be set a part in holy rest vntounto God: for this is the substance of the fourth commandement. And it is also very probable, that the Sabbath of the new Testament is limited 20and determined by our Sauiour Christ to the Lords day. For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day, Act. 20. 7. and he saith, Whatsoeuer ye hauehave heard, and what ye hauehave seene in me, that doe. Phil. 4. 9. Againe it was the decree or constitution of Paul, that the collection 25for the poore should be the first day of the weeke at Corinth: now this collection in the Primitiue Church, followed preaching, praier, sacraments, and it was the conclusion of all other exercises in the assemblie. 1. Cor. 16. 2. And this first day of the weeke is called the Lords day, Apoc. 1. 11. and it is so called, 30because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth? It is alleadged, that the Sabbath, and the commandement touching the Sabbath, is Ceremoniall: and vponupon this ground, they take libertie, 35& keep no Sabbath at all But the truth is, that the commandement touching the Sabbath is not wholly Ceremoniall. It may be, the first words, Remember the Sabbath day to sanctifie it, and the words, In it thou shalt doe no manner of worke, &c. are spoken of the Iewes Sabbath: but the wordes, Sixe daies shalt thou labour, p. 316and the seuenth day is the Sabbath of the Lord thy God, are morall, and containe a perpetuall truth. Therefore the words of Paul must be conceiued with an exception of the Sabbath day, which is the seuenth day in eueryevery weeke; which day Christ hath limited by his Apostles, to the Lords day.

The vse. This text of Paul discouers vntounto vsus a great part of 5the superstition of the Popish Church, in the obseruation of holy daies. First, beside the Lords day, they appoint many other sabbaths: whereas it is the priuiledge of God to appoint an ordinarie day of rest, and to sanctifie it to his owne honour. Secondly, 10they bind mens consciences to the obseruation of their holy daies, which Paul here forbids, and Col. 2. 16. Thirdly, they place the worship of God in the obseruation of their holy daies: but God is worshipped in vaine by mens precepts. Matth. 15. Fourthly, they place a great holines in their festiuall 15daies, more then in other daies. Fiftly, they dedicate many of their holy daies to the honour of Saints and Angels: whereas the dedication of ordinarie and set daies, is a part of diuine or religious worship. Lastly, their holy daies for number are more then the festiuall daies of the Iewes: and thus they bring people 20into their old bondage, nay to a greater bondage then euer the Iewes indured, in respect of daies and times. It may be said, that the Church of the Protestants obserue holy daies. Ans. Some Churches doe not: because the Church in the Apostles daies, had no holy day, beside the Lords day: and the 4. commandement 25inioynes the labour of sixe daies. Indeede the Churches of England obserueth holy daies, but the Popish superstition is cut off. For we are not bound in conscience to the obseruation of these daies: neither doe we place holines or the worship of God in them: but we keepe them onelyonly for orders 30sake, that men may come to the Church to heare Gods word. And though we retaine the names of Saints daies, yet we giuegive no worship to saints, but to God alone. And such daies as contained nothing in them but superstition, as the conception and assumption of the virgin Marie, we hauehave cut off. Thus doth the 35Church with vsus obserue holy daies, and no otherwise. Indeede the ignorant multitude among vsus faile greatly in the obseruing of daies. For they greatly solemnise the time of the birth of Christ, and then they keepe few or no markets: but the Lords day is not accordingly respected: and men will not be disswaded p. 317from following of faires on that day.

Againe, to obserue daies of good & bad successe, according to the constellations of the heauens, is an heathenish fashion to be auoided. For it is here condemned in the Galatians. Here therefore, we must be put in minde, not to obserue the planetarie houres: for men suppose that the houres of the daie are ruled 5by the planets, and hereupon, that some houres are good, and luckie (as they say) and some vnluckie: that men are taken with planets, and borne vnderunder vnluckie planets. But these are heathenish conceits. Neither must we respect our Horoscope or the time of our birth, and the constellation of the heauens thē, 10as though we could hereby know, what should befall vsus to the end of our daies. And we must not put difference of daies, as though some were luckie vntounto vsus, and some vnluckie, according to the course of the starres. The like I saie of the Criticall daies, that is, the 7. and the 14. daie after that a man beginnes to 15be sicke. For they are groūded vponupon the aspects of the moone, which are not to be regarded. And the Climactericall years are not to be obserued as dangerous and dismall. The obseruatiō of the signes, is of the same nature. For the 12. signes are nothing 20els, but 12. parts of the first mooueable, which is but a supposed heauen. Therefore there is no danger in the thing, but in our conceit. We are to feare God, and not to feare the starres: neither are we to make differences of daies in respect of them, as though the affaires we take in hand, should prosper 25the better or the worse, in respect of their different operation. Gods commandement is, Feare not the signes of heauen. Ierem. 10. 2. And good reason. For no man can by learning knowe the operation of the starrs: because their lights and operations are all mixed togither in all places vponupon earth: and therefore 30no obseruation can be made of this or that starre, more then of this or that hearbe, when all hearbes are mixed and compounded togither. Againe, the operation of the starres is by their light, and light hath no operation but in heat or cold, moisture or drinesse. In this respect, (though we may well obserue the 35full and the change of the moone) it is foolishnesse to ascribe the regiment of our affaires to the starres, they beeing matters contingent, which depend on the will and pleasure of man. Lastly, it is a great ouersight to hold sundrie of the starres to be malignant and infortunate, in respect of vsus: whereas they are p. 318the creatures of God, and their light serues for the good of man. In a word, we are not to make difference of daies, neither in respect of holines, nor in respect of good or badde successe.

V. 11. I am afraid, &c.

In these words, the Apostle sets forth the greatnesse of the 5Apostasie of the Galatians, by the effect thereof, which was to cause him to feare, least he had bestowed labour in vaine amōg them.

First the occasion of the words must be considered, and that is expressed in the former words. ye obserue daies and moneths. 10And hereupon he saith, J am in feare of you. And thus Paul teacheth, that workes set vp as causes of saluation with Christ, make void the Ministerie and grace of God. It may be said, this is meant of ceremoniall workes, and so it is true. I answer, it is indeed spoken of ceremoniall workes, but it must be inlarged 15to all workes without exception. For Paul saith, c. 5. v. 3. If ye be circumcised, ye are bound to fulfill the whole lawe. Hence then it followes, that the doctrine of iustification by workes, is an errour in the foundation, and beeing distinctly, and obstinately 20maintained, there is no hope of saluation.

Againe, here we see the fidelitie of the Apostle Paul, and it stands in two things: the first is, his painefull and wearisome labour, to gaine the Galatians to God. The second is, his care that the foresaid labour be not in vaine. And in this example 25of his, we learne three things. The first, that they which are, or desire to be dispensers of the word, must doe it not for the bellie, or for lucres sake, or for the praise of men, but simply for this ende, that they may gaine soules to God. The Scribe that would hauehave followed Christ for gaine, was repelled with this 30answer, that Christ had not so much as a place where to lay his head, Math. 8. 20. and to preach for by-respects, is to make a marchandise of the word of God, 2. Cor. 2. 17. The second is, that ministers after the example of Paul, must be labourers indeed, 1. Cor. 3. 9. and workemen, 2. Tim. 2. 15. And they must 35shewe themselues to be so, by their care and industrie in winning soules to God. And it is not sufficient now and then to make a discourse vponupon a text. Thirdly, Ministers of the word must be watchmen. Ezech. 3. 14, and Heb. 13. 17. their office is not onelyonly to gaine and call men to God, but also to preserue p. 319and keepe them in Christ, which are alreadie called.

Thirdly, here we see the condition of the Church of Galatia, and of all other visible Churches vponupon earth, that they are subiect to Apostasie. It may be said, how can this be, considering true beleeuers cannot fall away? Ans. In the visible church 5on earth, there are foure kinds of beleeuers. The first are they, which heare the word without zeale, and they are like the stony ground. The second are they, which heare, knowe, and approoue the word. The third are they, which heare, knowe, and approoue the word, and hauehave a taste of the power thereof, and 10accordingly yeeld some outward obedience. The fourth are they, which heare, knowe, approoue, and keepe the word, in that they beleeue it, and are turned into the obedience of it. The three first may fall quite away, the fourth cannot. And by this meanes it comes to passe, that visible Churches vponupon earth 15may fall away: because of them that professe the faith, three to one may vtterly fall away.

The vse. This must teach vsus that are members of the visible Church, to feare and to suspect our selues: and not to content our selues, because we hauehave some good things in vsus: but we 20must labour to be sealed vp to the daie of our redemption, and to lay vp a good foundation against the time to come, 1. Tim. 6. 18. By seeking to hauehave in vsus such good things, as are proper to the Elect, as vnfained faith in Christ, and conuersion to God from all our sinnes.

It may be demanded, how Pauls labour should be in vaine? Ans. It was in vaine in respect of his owne desire and affection to saue all the Galatians: secondly, it was in vaine, in respect of the whole bodie of that Church, wherof many were hypocrits. It was not in vaine in respect of the elect, nor in respect of the 30counsell of God, Isa. 55. 11.

Againe, it may be demanded, what must be done when the labours of our callings are in vaine? Ans. We must follow the calling and commandement of God; whether we hauehave good successe or no, and whatsoeuer come of it. Paul feares least his 35labour is in vaine, and yet he still labours. When Peter had laboured all night and caught nothing, he saith, at the commandement of Christ, In thy word will I cast out my net, Luk. 5. And thus to doe, (whatsoeuer follows) is true wisedome, and the feare of God. For it must suffice vsus, that the worke we take in p. 320hand is pleasing vntounto God. And though it be in vaine, in respect of men, it is not so before God. Isa, 49. 4. and 2. Cor. 2. 18. This must eueryevery man remember in his place and calling, for the establishing of his minde against all euents.

V. 12. Be you as I, for I am euen 5as you: I beseech you brethren: ye hauehave not hurt me at all.

The words in this verse, to the 16. verse, are an answer to an 10obiection. The obiection is this, we see now by these sharpe reproofes, that Paul hath changed his minde toward vsus, and that he hath turned his louelove into hatred. The answer is, be as I, I am as you: the speech is very effectuall and significant, and it is 15like the common prouerb, Amicus, alter ego, alter idem, that is, a mans friend is all one with himselfe. The sense of the words is, Be as I, looke that your minds be not estranged from me, but tender me euen as your own selues: for I Paul am the same that euer I was, I respect and tender you euen as mine own selfe. 20And least the Galatians should say, see ye not how Paul commands imperiously, be ye as I? therefore he addes, I beseech you brethren, I command you not. In the next words he addes a reason of his answer, thus, Hatred presupposeth a hurt or wrong to be done: ye hauehave done me no hurt or wrong: therefore ye 25may not thinke that I hate you.

When Paul saith, be as I: I am as you: we learne, that there must be a speciall and mutuall louelove betweene the teachers and the people. Paul saith, that he did inlarge his heart for the Corinthians, and he requires the like of them, 2. Cor. 6. 11. 13. 30Teachers must shewe their louelove, by tendering the saluation of the people by all meanes, euen as their own soules. Paul could hauehave found in his heart to hauehave beene accursed for his countrimen the Iewes, Rom. 9. …. He desired that he might be offered vp as a drinke offering vponupon the sacrifice of the faith of the 35Philippians, Phil. 2. 18. When the Israelites had sinned, Moses stands in the breach, as it were in the face of the Canon, betweene the wrath of God and them, by his praier to stay the iudgement of God, Psal. 106. 23. Againe, the people must shew their louelove to their teachers; first, by praying for them, as for p. 321themselues, Rom. 15. 30. secondly, by hauing in singular price the worke of the Ministery, 1. Thess. 5. 13. and that is, by wholsome doctrine to repaire the image of God, and to erect the kingdome of God in the hearts of men. When this thing is loued and desired, then are Ministers loued. This mutuall louelove is of great vse, it incourageth people to obay, and the Preachers 5of the word to labour in teaching.

When Paul saith, I beseech you brethren, he shewes what moderation is to be vsed in all reproofes. He tells the Galatians his minde plainly to the full: and withall he indeauours to shew his owne louelove to them, and to keepe theirs.

It may be asked, how Paul can say, Ye hauehave done me no hurt at all. For when a beleeuer in Corinth committed incest, Paul tooke it for a wrong to himselfe? 2. Cor. 2. 10. And no doubt, to call the doctrine of the Apostle into question, was a great wrong vntounto him? I answer, the wrong was no wrong in his estimation 15and affection, who was content to put vp, and to forgiue the wrong. Here we see the meeknes of Paul, in that he quietly beares the crosses and wrongs laid vponupon him. The like was in Moses, who 40. yeares together indured the bad manners of the Israelites, Act. 13. 18. but the perfect example of this 20vertue is in Christ, who saued thē that crucified him. We likewise are to exercise our selues in this vertue. And that we may indeede so doe, we must first of all hauehave a sense of our spirituall pouertie, and a faith in the merciemercy, presence, and protection of God.

Againe, marke the minde of the Apostle, that he may winne soules to God; he is content to suffer any wrong. The Priests and Iesuits among vsus in England, are content to venter life and limme that they may win Proselytes to the Church of Rome: much more then must the true Ministers of the Gospel be 30content with any condition, so they may gaine men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

13 And ye know how through the infirmitie of the flesh, I preached 35the Gospel vntounto you at the first:

14 And the triall of me which p. 322was in my flesh ye despised not, neither abhorred: but receiued me as an Angel of God, yea as Christ Iesus.

515 What then was your felicitie? for I beare you record, that if it had beene possible, you would hauehave 10plucked out your eyes to hauehave giuen them to me.

1516 Am I therefore become your enemie, because I tell you the truth?

The answer to the Obiection in the former verse was this; 20Be as J: I am as you. And the reason was this: hatred presupposeth an offence: ye hauehave done me no offence or hurt: therefore ye may not thinke that I hate you. The minor is in the 12. v. the conclusion in the 16. v.

Againe, the minor [ye hauehave done me no hurt] is confirmed in the 13, 14, 15. verses. The summe of the Argument is this: 25Though my outward condition was subiect to contempt; yet did the Galatians shew louelove and reuerence to me: therefore ye did me no hurt. Againe, Paul sets forth both the parts of his argument. And first of all he describes his owne condition, by three things: that he preached in weaknesse of the flesh: that he 30preached the first: that he preached hauing the triall of himselfe in his owne flesh. Secondly, the louelove and reuerence of the Galatians is set out by three signes, or effects: they despised him not; they receiued him as an Angel, or as Christ himselfe: they would hauehave plucked out their eyes to hauehave done him good.

The first thing in Pauls condition is, that he published the Gospel in the infirmitie of his flesh, that is, in a meane and base estate, without the shew of humane wisdome, and authority, and subiect to many miseries. In this sense Paul opposeth infirmitie to p. 323the excellencie of humane wisdome, 1. Cor. 2. 1. 3. and vnderunder it he comprehends all the calamities and troubles that befell him. 2. Cor. 12. 10.

This was the condition of the rest of the Apostles. For they were but fishers, and preached the word in their fisherlike simplicitie. Nay, this was the condition of Christ himselfe. For he 5hid the maiestie of his godhead vnderunder the vaile of his flesh: and his outward man was subiect to reproch, and contempt. Isa. 53. 3. And this is the Order of God. The word must be dispensed in the infirmitie of mans flesh for sundrie causes. First, that we 10might not exalt our teachers aboue their condition, who are no more but instruments of grace. When the men of Derbe and Listra would hauehave offered sacrifice to Paul, and Barnabas, Paul forbids them, saying, that they were men subiect to the same passions with themselues, Act. 14. 15. The second cause, that we 15might ascribe the whole worke of our conuersion not to men, but to God alone. 2. Cor. 4. 7. The third is, that God might by this meanes confound the wisdom of the world, and cause men that would be wise, to become fooles, that they might be wise. 1. Cor. 3. 18. The last is, that we might be assured, that the doctrine 20of the Apostles is of God: because it preuailes in the world without the strength and pollicie of man.

And as the word is preached in weaknes, so it is beleeued of men; and the grace of God is conferred to vsus, and continued in vsus, in the weaknes of the flesh. Gods louelove is shedde abroad 25in the hearts of men: but when? euen then, when we are in the midst of manifold afflictions. Rom. 5. 2. 5. Paul beares about him the mortification of our Lord Iesus, not for his damnation, but that the life of God might be manifest in his mortall flesh. 2. Cor. 4. 10. And he saith plainly, that the grace of God is made 30perfect through weaknesse. 2. Cor. 12. 9. By this we are taught a high point in religion, and that is, not onelyonly to be content with the miseries and troubles of this life, but to reioyce therein: because when we are weakest, we are strongest: and when we thinke our selues forsaken of God in the time of distresse, we 35are not forsaken indeede, but hauehave his speciall fauour and protection. 2. Cor. 12. 10. Let this be thought vponupon: for the works of God in the cause of mans saluation, are in, and by their contraries. This is the manner of Gods dealing.

The second thing is, that Paul preached the Gospel to the p. 324Galatians at the first, as it were breaking the ise, where none had preached before. In this he claimes his priuiledge, that he was to be esteemed as a master-builder, that laid the foundation of the Church of Galatia: and withall he giues a close item to the false Apostles, who did not plant Churches, but onelyonly corrupt them after they were planted. Againe, Paul here notes the condition 5of Gods Church, or kingdome: in which first comes the husbandman and sowes good seede, and then after comes the deuill with his tares, Matth. 13. 24. and all this is euident in the Church of Galatia, first planted by Paul, and then seduced by 10false teachers.

The third thing is, that Paul preached bearing about him the triall of God. This triall is a worke of God whereby he discouers vntounto vsus, and to the world, either the grace or the corruption of our hearts. Thus God tried Abraham, Hebr. 11. 17. the 15Israelites, Deut. 6. 1. and Ezechias, 2. Chron. 32. 31. and Paulin this place.

The vse. We must not thinke it strange, when we are afflicted any way. Nay, we must looke for trialls, and be content when they come. 1. Pet. 4. 12. Iam. 1. 2. We are either gold in 30deede, or gold in shew; if in deede, we must be cast into the furnace, that we may be purged: if we be gold in appearance, we must againe into the furnace, that we may be knowne what we are. The best vine in the vinyard must be lopped and cut with the pruning knife, that it may beare the more fruit. Ioh. 2515.

Againe, we must take heede least there be any hidden corruptions raigning in our hearts: and we must labour to be indeede that which we appeare to be. For we must be tried by God: and then that which now lies hidde, shall be discouered 30to our shame.

Lastly, we must looke to it, that there be soundnes of grace in vsus, that we may be able to beare the trialls of God, and shew forth some measure of faith, potience, obedience.

The first signe of Reuerence in the Galatians is, that they did 35not despise Paul in his base condition. This is a matter of commendation in them, and it is to be followed of vsus. And he is a blessed man that is not offended at Christ, Math. 11. 6.

The second signe of reuerence is, that they receiued Paul as an angel of God, or as Christ Iesus. Here first we must distinguish p. 325betweene Pauls person, and his doctrine or ministerie. And he is said to be receiued as an angel, or as Christ: because his doctrine was receiued euen as if an angel, or Christ had deliuered it. Secondly, we must put a difference betweene an Apostle, and all ordinarie pastours and teachers. And to be receiued as an angel, or as Christ, properly and simply concerns Paul, and the 5rest of the Apostles. For to them it was said, it is not you that speake, but the spirit of the father in you, Math. 10. 20. Againe, he that heareth you heareth me, he that despiseth you despiseth me, Luk. 10. 16. The Apostles were called of God immediately, 10taught and inspired immediately, and immediately gouerned by the spirit, both in preaching and writing, so as they could not erre in the things which they deliuered to the Church: and therefore they were to be heard euen as Christ himselfe.

As for other ordinarie teachers, they are in part and in the 15second place to be heard as angels, and as Christ so farre forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the couenant, Math. 2. 7. And Embassadours in the stead of Christ, 2. Cor. 5. 21.

Here Paul notably expresseth the Authoritie and honour 20of an Apostle, which is to be heard euen as Christ himselfe: because in preaching he is the mouth, and in writing the hand of God. This authoritie is to be maintained: and the consideration of it is of great vse. The Papists say, we know the scripture to be the word of God, by the testimonie of the Church: but 25indeede the principall meanes whereby we are assured touching the truth of Scripture, is, that the books of scripture were penned by men, whose writings, and sayings, we are to receiue, euen as from Christ himselfe, because they had either Propheticall or Apostolicall authoritie, and were immediately taught 30and inspired in writing: and all this may be discerned, by the matter, for me, and circumstances of the foresaid books.

Secondly, they are to be blamed that call the Pope the De consid. ad Eugen.spouse of the Church, and Christ by annointment (as Bernard did) for thus is he more then an Apostle.

Thirdly, here we see the goodnesse of God, that doth not speake to vsus in his maiestie, but appoints men in his stead, who are his embassadours to beseech vsus to be reconciled to him.

Fourthly, there must be fidelitie in teachers, because they stand in teaching, in the stead of Christ: and therefore must p. 326onelyonly deliuer that which they knowe to be the will of Christ.

Fiftly, They must hauehave a speciall care of holinesse of life, because they speake in the name and roome of God. Read Leuit. 10. 2.

Sixtly, the people are to heare their teachers with all reuerence, euen as if they would heare the very angels of God, or 5Christ himselfe.

Seauenthly, the comfort of the Ministerie is as sure and certen, as if an angel came downe from heauen, or Christ himselfe to comfort vsus: so be it we doe indeed truely turne to God and repent.

Vers. 15.

What was your felicitie?] that is, you esteemed it to be your felicitie, that you receiued me and my doctrine. Ye would hauehave plucked out your eies and hauehave giuen them to me] a prouerbiall 15speech, signifying the speciall louelove of the Galatians to Paul, so as nothing which they had could be to deare for him. If it had bin possible] this he saith, because no mā can pluck out his eie to doe another man good: or thus, no man can possibly giuegive his eie and the sight thereof to another.

In these words Paul sets downe the third signe of the louelove and reuerence which the Galatians shewed to him: and that is, that they thought themselues happie by reason of Pauls Ministerie, and would hauehave parted with their owne eies for his good.

Hence we learne, that there is a felicitie after the time of this life, and that is, to receiue and imbrace the doctrine of the Gospell So saith Christ else where. Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vsus on gods 30part by his word and promise, and it is receiued of vsus, when we turne to God; and by faith rest on the said promise. To be in Gods kingdome is happinesse: and this is the kingdome of God, when we resigne our selues in subiection to his will and word. The preaching of the word is the key of this kingdome, 35Matth. 16. 19. and when it is receiued into our hearts by faith, heauen is set open vntounto vsus euen in this life, Ioh. 1. 51.

The Philosophers therefore hauehave erred, that place our happinesse in honours, riches, pleasures, or in ciuill vertue.

p. 327Secondly, our common people are deceiued, who thinke because they deale truely, and iustly before men, that they are in as good a case, as they that heare all the sermons in the world: as though true happinesse stood in ciuill conuersation.

Thirdly, this doctrine serues to beate downe a point of naturall Atheisme in the heart of man, which makes many thinke 5it a vaine thing to serue God, and to heare his word, Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption, Psal. 73. 15. Many of them which professe the name of Christ, will not be brought to keep the Sabbath daie: and in their dealings they 10vse fraud, and lying as other men doe: and all is because they thinke they cannot liue by their religion.

Fourthly, the onelyonly way to establish a kingdome or common wealth, is to plant the Gospell there: for this makes an happie people: And this is the maine cause of our happinesse 15and successe in this church and land. And the obedience of the Gospel is it that makes eueryevery man in his trade, office, and calling whatsoeuer it be, to prosper. Read Psal. 1. 3.

5. On the contrarie, they are wretched and miserable that liue without the Gospell, Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 203. 7.

6. To receiue the doctrine of the Apostles, is an vnfallible marke of the Church of God. For this is it that makes a people blessed and happie.

7. We may not despise the preaching of the word, 1. Thes. 255. 20. If we doe, we despise our owne happinesse. If it be said, Preachers sometime are deceiued. Answ. Marke the addition of Paul, Prooue all things, hold that which is good, 2. Thess. 5.

Touching the speciall louelove of the Galatians to Paul, First it may be demanded, what was the cause of it? Answ. The very 30Ministerie of the Apostle, whose office it was to make Disciples, Math. 28. 19. and so to plant the Church of the new Testament. And for this cause, he had a priuiledge to preach the truth, so as he could not erre in things which he deliuered to the church. 2. He preached with authority, as hauing power to 35correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence. Read. Act. 20. 31. 4. He had a prerogatiue, (as the rest of the Apostles had) after he had made disciples by imposition of hands to giuegive vntounto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And p. 328these are the meanes whereby this speciall louelove was procured.

Secondly, it may be demanded, whether the Galatians did not more then keepe the law, when they would hauehave plucked out their owne eyes, and hauehave giuen them to Paul? for thus they louelove him more then their owne selues. Ans. The commandement [Thou shalt louelove thy neighbour as thy selfe] doth not prescribe 5that we must in the first place louelove our selues, and then in the second louelove our neighbour: but it setts downe the right manner of louing our neighbour, and that is, to louelove him, as hartely, and vnfainedly, as our owne selues.

The measure of louelove is expressed when Christ saith we must louelove on another, as Christ loued vsus. Ioh. 13. 34.

There is a certen case in which we must consider our neighbour not only as a neighbour, but also as a speciall instrument of God: and thus are we in some respectes to louelove, and to preferre him before our selues. Thus a subiect is more to louelove the 15life of his prince then his own life. Thus Paul was content to be accursed for the Israelites, Rom. 9. 1. And the Galatians would hauehave giuen their eies to Paul, that was so worthy an instrument of the grace of God.

In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ, euen our eies, hands, feete, yea and our life.

Vers. 16.

Because I tell you the trueth.] We must after Pauls example 25speake the truth to all men, Eph. 4. 25. Am I therefore your enemie] the conclusion of the Apostles argument. Here we see a corruption of nature, which makes vsus that we cannot abide to heare the truth in things that are against vsus. We hate them that 30speake the truth: selfe louelove makes vsus conceiue the best things of our selues. Here then learne

1. To search thy heart and life, that thou maiest know the very worst by thy selfe: If thou wilt not know it now, thou shalt know it to thy shame in the day of iudgement.

2. Be vile and base in thine owne opinion, Iob. 34. last.

17. They are iealous ouer you amisse: yea they would exclude you, p. 329that ye should altogether louelove them.

18 But it is good to louelove earnestly alwaies in a good cause; and not onelyonly when I am present with you.

The word zeale, hath many significations; here it is fittely translated ielousie. Ye are ielous] hereby much is signified; that there is a spirituall marriage betweene Christ and his Church: 10that the Church is the Bride, Christ the bridegroome, or husband, the Gospel an instrument drawne touching the marriage: the sacraments as seales, the graces of the spirit as louelove-tokens, the Ministers of Christ, as friends of the bridegroome, and suters for him. In this respect they put on the affection of 15Christ, and are zealous for him. This Ielousie is twofold, pretended ielousie, and true ielousie. Pretended ielousie is, when men falsely pretend the louelove of the Church for Christs sake. Thus Paul saith, They are ielous, that is, they pretend a louelove vntounto you for Christs sake, but indeede they doe it amisse. And the reason 20follows, They would exclude you, namely, from louing of me. Others read the wordes thus; they would exclude foreign, vsus: the difference in the Original is onelyonly in one letter: and the sense is the same, that the false Apostles would exclude Paul from the louelove of the Galatians, that they onelyonly might be honoured and 25loued.

Jt is good] These words may be vnderstood either of the Galatians, or of Paul. I rather choose to applie them to Paul, that for ielousie he may make an opposition betweene himselfe, and the false teachers. The sense is this: that ielousie is a good 30thing, if it be in a good cause, that is, if it be indeede for Christs sake, and be alwaies the same. And Paul addes further, that this kind of ielousie is in himselfe: because he is ielous ouer the Galatians not onelyonly when he is present with them, but also when he is absent: and this he further confirmes in the two next 35verses.

The scope. In these wordes, Paul meetes with a conceit of the Galatians: for they might happely say, that their new Teachers loued them exceedingly, and were zealous for their saluation. Paul therefore answers by a comparison, thus: they are p. 330ielous ouer you, but it is amisse: nay, ielousie for you is good. The first part of the comparison is in the 17. verse, the second in the 18.

The vse. When Paul saith, that the false Apostles were ielous ouer the Galatians amisse, he sets out the fashion of men in the world, which is to doe things which are good in their 5kind, but to doe them for wrong ends. It is an excellent office to preach the word, but some doe it of enuie and contention, Phil. 1. 15. others make marchandise of the word. It is an excellent thing to imbrace the Gospel: and yet many men doe it 10amisse, for feare, or for honour, or for profit, or for other sinister respect, and not for the Gospels sake. This temporall life is an excellent thing, yet few there are that know the ende of this life. For men commonly spend not their time to seeke the kingdome of heauen, and to serue God in seruing of men, but 15with all their might, they aime at honours, profits, pleasures: and thus they liue amisse not for the honour of God, but for themselues. This must teach vsus not onelyonly to doe good, but to doe it well, and to propound good ends to our selues: and to seeke to be vpright in the statutes of God. Psal. 119. 80. To 20this ende, three things must be done. First, we must set before vsus the will and commandement of God, and this must mooue vsus to doe the good we doe. Secondly, the outward action must be conformable to the inward motions of the inward man: and they must both goe together. Thirdly, we must directly intend 25to obay God in the things we doe, and to approoue our hearts and doings to him.

In that the false Apostles are saide to be ielous, or zealous, we see how nature can counterfeit … grace of God: and that which the child of God doth by … that the naturall man can doe by nature. Thus Pharao fa… repentance, Exod. 9. 3027. and Ahab, that sold himselfe to worke wickednes, 1. king. 21. 27. and Iudas in the midst of his despaire is said to repent. Matt. 27. 1. Daily experience shewes the like in such persons, who in their extremitie, with teares vse to bewaile their liues past, and 35with many vowes, and protestations, promise amendment: and yet afterward when they are on foote againe, they returne to their old bias. In a word, there is nothing that the godly man doth by the spirit of God spiritually, but an hypocrite may doe the like carnally. Nature can play the part of the ape in imitating p. 331good things. Therefore it stands vsus in hand to praie, and examine our hearts, least we be deceiued in our selues. For there may lie a depth of deceit and falshood lurking in the heart. And that we be not deceiued, two things must be obserued. One is, that we must cherish in our hearts an vniuersall hatred of all and eueryevery sinne; first in our selues, and then in others. 5The second is, that we must be changed and renewed in our minds, consciences, and affections.

Thirdly, here we see the propertie of enuie, and Ambition, in these false teachers. Paul must be excluded from the louelove of the Galatians, that they alone may be loued. Thus Iosua would 10hauehave excluded Eldad and Medad from prophesying, and he would hauehave Moses to be the onelyonly prophet: but Moses saith, I would to God all the people could prophecie. Num. 11. 29. Iohns disciples would hauehave excluded Christ baptising: but Iohn saith, He must increase, and I must decrease. Ioh. 3. 30. The disciples 15of Christ would hauehave excluded one that cast out deuills in the name of Christ, but did not follow him, and Christ forbad them. Luk. 9. 49.

Lastly, we here see the propertie of deceiuers is to make a 20diuision betweene the Pastors and the people.

Beside the former pretended ielousie, there is a good ielousie, which the Apostle takes to himselfe, and els where he calls it the ielousie of God. 2. Cor. 11. 2.

This ielousie presupposeth the office of the Apostles, and 25all Ministers, which stands in three things. The first, is, to become suters to the Church, or to the soules of men, in the name of Christ, and to make the offer or motion in his name, of a spirituall marriage: and this is done in the ministerie and dispensation of the Gospel. The second is, to make the Contract betweene 30mens soules and Christ. Now to the making of a contract, the consent of both the parties (at the least) is required: Christ giues his consent in the word, Ose 2. 20. and we giuegive our consent to him and choose him for our head, when we turne to God, and beleeue in Christ. And the ministerie of the word 35serues to signifie the will of Christ vntounto vsus, and to stirre vp our hearts to an holy consent. The third is, after the contract, to preserue them in true faith, and good life, that they may be fit to be presented to Christ in the day of iudgement, and so be married to him eternally: for then, and not before, is the marriage p. 332of the lambe. These duties are all noted by Paul, when he saith, that he prepared the Corinthians that he might present them as a pure virgin vntounto Christ. 2. Cor. 11. 2. And because this charge and office is laid vponupon the Apostles and Ministers: therefore they are said to be ielous.

This Ielousie stands in three things. The first is, to louelove the Church, indeede and truth, for Christs sake. The second is, to feare least by reason of weaknes, and by meanes of the temptations of the deuill, the Church and they that beleeue, should fall away from Christ. The third is, after the fall of the church, 10to be angrie with holy anger and indignation, for Christs sake. Thus Moses was ielous, when the Israelites worshipped the golden calfe: and Elias with like zealessue the priests of Baal. Thus is Paul said to be ielous in this place, and Act. 14.

If the Apostle be thus ielous, how much more then is Christ 15himselfe ielous, who hath espoused himselfe to his Church? This plainly shewes, that he cannot brooke either Partner, or deputie. And therefore his sacrifice on the crosse must stand without the sacrifice of the masse, his intercession without the intercession of Saints, his merits without the merit of workes, 20his satisfaction without any satisfaction of ours. He will hauehave the heart alone, and all the heart, or nothing: and he will not giuegive any part of his honour to any other.

This Ielousie in the Ministers must teach all faithfull seruants of God, that they keepe themselues as pure virgins for 25Christ, and set their hearts on nothing in the world, but on him. Therefore they must hunger after Christ: they must account all things dongue for him: they must hauehave their conuersation in heauen with him: and louelove his comming vntounto thē by death. Psal. 45. 10. Contrariwise they that set their hearts on 30any other thing beside him, are said to goe a whoring from him, and therefore they are accursed. Psal. 73. 27. Thus many Protestants doe in their practise, whatsoeuer they professe. Thus doth the Church of Rome both in word and deede. For beside Christ shee hath many other louers: and shee goes a whoring 35after them when shee worships Angels and Saints, the images of God, and Christ, with religious worship.

Againe, by this we are put in minde to yeeld an vniuersall subiection to Christ: for this is the dutie of the espoused wife to her husband.

p. 333Lastly, that good things may be well done, good ends must be propounded: and we must be constant in the good which we doe. And thus Paul saith, it is a good thing to be iealous.

19. My little children of whome I trauell in birth againe, till Christ 5be formed in you.

20. I would I were nowe with you, that I might change my voice: 10for I am in feare of you.

Paul hath said before, that his iealousie ouer the Galatians was good: because it was in a good cause, and it was constant, not only 15in his presence, but euen in his absence: and this he declares here by two signes: his louelove now in his absence, in the 19. verse, and his desire in the second verse.

The word, foreign, translated, I trauel in birth, signifies not only, the trauel of the woman at the birth of the child, but also the 20painefull bearing thereof, before the birth. And the words hauehave this sense, O ye Galatians, once heretofore I bare and brought you forth, when I first preached Christ vntounto you: and because now ye are reuolted from my doctrine, I am constrained once againe to beare you, and to trauell with you in my Ministerie, 25till by the operation of the Holy Ghost, the right knowledge, and the true image of Christ defaced by the false Apostles, be once againe reformed and restored.