A Paraphrase on the New Testament, Galatians
The Epiſtle of PAUL the Apoſtle to the GALATIANS.
The INTRODUCTION.
THE Scope of this Epiſtle is to reduce the Galatians, who began to be ſeduced by thoſe Judaizers that would have not only joyned Moſes's Law to Chriſtianity, but alſo would have put that Yoak on the Gentile-Chriſtians: And it's like ſome Hereticks joined with them. To which end he ſharply reproveth the unſteadfaſtneſs of the Galatians; evinceth the non-obligation of that Law, and the Carnality of Judaizing, and the Spirituality of the Goſpel; and that he had his Goſpel by immediate Inſpiration from Chriſt; and that it is not ſingular from the other Apoſtles, nor diſſonant to it ſelf, nor to his condeſcending Practice with the Jews.
CHAP. I.
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: 3. Grace be to you, and peace from God the Father, and from our Lord Jeſus Chriſt.
1, 2, 3. Paul an Apoſtle, not of Men, nor called by Men, but by Chriſt from Heaven, and by his Revelation, atteſted by the Power of God the Father, who raiſed him from the Dead; and all the Brethren with me: to the Churches of Galatia we wiſh Grace and Peace from God the Father, and our Lord Jeſus Chriſt.
Note, That Paul mentions not [the Church of Galatia], but [the Churches]; every City that had Chriſtians (like our Corporations) having then a Church, not then put down to ſettle one onelyonly Church called Dioceſane, in ſtead of multitudes.
4. Who gave himſelf for our ſins, that he might deliver us from this preſent evil world, according to the will of God and our Father: 5. To whom be glory for and ever. Amen.
4, 5. Who by dying for our Sins, deſigned to call us out of the World, and ſave us from the Temptations, Vices, Examples, and Practices of wicked worldly Men. To him be Glory for ever and ever. Amen.
6. I marvel that ye are ſo ſoon removed from him that called you into the grace of Chriſt, unto another goſpel:
6. I marvel that you, who voluntarily received the Truth from me, are ſo ſoon turned from the Goſpel of the Grace of Chriſt, to another Doctrine contrary to this Grace, as if it were the Goſpel.
7. Which is not another; but there be ſome that trouble you, and would pervert the goſpel of Chriſt.
7. Which is far from being Chriſts Goſpel, contrary to my Preaching, as they pretend; but it is the Doctrine of Men that would trouble you, and would pervert the Goſpel of Chriſt.
8. But though we, or an angel from heaven, preach any other goſpel unto you, then that which we have preached unto you, let him be accurſed. 9. As we ſaid before, ſo ſay I now again, If any man preach any other goſpel unto you then that ye have received, let him be accurſed.
8, 9. But I pronounce and repeat it, If I, yea, or an Angel from Heaven, if any Man pretend to preach to you any other Goſpel than that which we have preached, or you received, let him be Anathema, renounce him as an excommunicate accurſed Perſon.
Note, 1. That there is no other Goſpel to be expected, beſides that communicated to us by the Apoſtles, and recorded in the Scripture. The Dream of a more perfect Goſpel of the Holy Ghoſt, is wicked.
2. That this Goſpel hath fuller Evidence than if an Angel ſpake from Heaven, and is to be believed before and againſt ſuch an Angel.
3. That it is the Peoples Duty to reject and forſake any Teacher that would bring another Goſpel, or pervert this: Not as Church-Governours, but as Subjects of Chriſt, that muſt be loyal to him, and ſave themſelves.
10. For do I now perſwade men, or God? or do I ſeek to pleaſe men? for if I yet pleaſed men, I ſhould not be the ſervant of Chriſt.
10. Do I now preach the Doctrine of Men, on Mans Authority, to pleaſe Men; or the Word of God, by his Authority, to pleaſe him? Am I the Meſſenger and Preacher of Man, or of God? Which do I ſerve, and ſeek to pleaſe? For if I pleaſe Men as their Servant, I am none of Chriſts Servant.
11. But I certifie you, brethren, that the goſpel which was preached of me, is not after man.
11. I would have you know, that the Goſpel which I preach is not Humane, from Man, nor on Mans Authority, nor to gratifie the Will or Wordly Intereſt of Man.
12. For I neither received it of man, neither was I taught it, but by the revelation of Jeſus Chriſt.
12. I learned it not of any Humane Teacher, nor took it on Humane Authority, but from Chriſts Revelation.
13. For ye have heard of my converſation in time paſt, in the Jews religion, how that beyond meaſure I perſecuted the church of God, and waſted it: 14. And profited in the Jews religion, above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.
13, 14. You have heard how I formerly unmeaſurably perſecuted and waſted the Church, through exceſs of Zeal for the Tradition of my Fathers, and Religion of the Jews, &c.
15. But when it pleaſed God, who ſeparated me from my mothers womb, and called me by his grace, 16. To reveal his Son in me, that I might preach him among the heathen;
15, 16. But when it pleaſed God, who by his free electing Grace decreed me to know Chriſt firſt my ſelf, and then preach him to the Heathens, which was a kind of ſeparating me to it from the Womb, and when he called me hereto by his meer Grace,
16, 17. Immediately I conferred not with fleſh and blood: Neither went I up to Jeruſalem, to them which were apoſtles before me; but I went into Arabia, and returned again unto Damaſcus.
16, 17. I ſtaid not to conſult with any Man, but preſently preached the Goſpel; nor went I up to Jeruſalem, to learn of the Apoſtles there what to preach, but, &c.
18. Then after three years I went up to Jeruſalem, to ſee Peter, and abode with him fifteen days. 19. But other of the apoſtles ſaw I none, ſave James the Lords brother.
18, 19. It was three years after, before I went to Jeruſalem, and ſtaid fifteen days with Peter, &c.
Note, 1. That though Luke, Acts 9.26. put Paul's coming to Jeruſalem near his Converſion, and mention not expreſly his three years abſence, or being in Arabia; yet the brevity of the Hiſtory proveth not the ſhortneſs of the Time: And it was not three years after his going from Damaſcus, but after his Converſion. And Luke, Acts 9.23. ſaith, That it was after much time that he went from Damaſcus (which belonged to Arabia); ſo that it's like that he ſpent the three years at or near Damaſcus; and when he was eſcaped, went preſently to Jeruſalem.
2. And though it may ſeem that three years had been time enough to have ſatisfied the Church at Jeruſalem of Paul's Converſion, yet it ſeems that he ſpent that time in Arabia and Damaſcus, to avoid the rage of his Countrymen at Jeruſalem, and ſo his remoteneſs occaſioned their diſſatisfaction.
20. Now the things which I write unto you, behold, before God, I lie not. 21. Afterwards I came into the regions of Syria and Cylicia; 22. And was unknown by face unto the churches of Judea, which were in Chriſt: 23. But they had heard only, That he which perſecuted us in times paſt, now preacheth the faith which once he deſtroyed. 24. And they glorified God in me.
Note, All this Paul writeth to prove that he received not the Goſpel from the Apoſtles, or any man, but immediately from Chriſt.
CHAP. II.
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.
1, 2. Fourteen years after my Converſion I went again to Jeruſalem, &c. and told them what Doctrine I preached, and with what ſuceſs: But ſeverally and privately to the eminent Apoſtles, that avoiding offence both of Jews and Gentiles, I might not fruſtrate my Labours to either of them.
3. But neither Titus, who was with me, being a Greek, was compelled to be circumciſed. 4. And that becauſe of falſe brethren unawares brought in, who came in privily to ſpie out our liberty which we have in Chriſt Jeſus, that they might bring us into bondage:
3, 4. And I would not yield that Titus ſhould be circumciſed, becauſe ſome falſe Brethren crept in to take advantage of the Liberty I uſed in compliance with the Jews, to take occaſion by it to bring us into bondage to the Moſaick Law, and turn our Liberty into Neceſſity, and to plead that Conformity to it is our Duty, becauſe in ſome Degree and Caſe we yielded to it as lawful, at the preſent, to avoid a greater hurt.
5. To whom we gave place by ſubjection, no not for an hour; that the truth of the goſpel might continue with you.
5. Note, That an outward Act of Compliance, which in ſome Caſes may be lawful, muſt not be done when it will ſtrengthen Church-Tyrants and Deceivers, who by making it neceſſary, would turn Chriſtian Liberty into Bondage.
6. But of theſe who ſeemed to be ſomewhat, (whatſoever they were, it maketh no matter to me: God accepteth no mans perſon) for they who ſeemed to be ſomewhat in conferrence added nothing to me.
But even Peter, James, and John, who were the Chief Men, and of Reputation, (God tieth not his Grace to the Dignity of Mens Perſons, therefore my Caſe dependeth not on their Worth:) I ſay, in Conference they added nothing to me, much leſs taught me any other Goſpel than I had learned of Chriſt, nor found me faulty or defective in my Doctrine.
7. But contrariwiſe, when they ſaw that the goſpel of the uncircumciſion was committed unto me, as the goſpel of the circumciſion was unto Peter; 8. (For he that wrought effectually in Peter to the Apoſtleſhip of the circumciſion, the ſame was mighty in me towards the Gentiles) 9. And when James, Cephas, and John, who ſeemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowſhip; that we ſhould go unto the heathen, and they unto the circumciſion.
7, 8, 9. But they being ſatisfied that I was ſent to preach to the Gentiles, as Peter was to the Jews; and that God wrought powerfully in me for the Converſion of the Gentiles, as he did in Peter for the Converſion of the Jews, even by many Miracles; theſe, who are juſtly reputed Pillars, perceiving Gods Grace, agreed to take me and Barnabas for their Fellow-labourers, and that we ſhould preach to the Heathen, and they to the Jews.
Note, That Dr. Hammond thus Paraphraſeth it; [into what City either of us entred—and ſo conſtitute ſeveral Congregations in each City, of Jews and Gentiles.] And he, with Grotius, ſay, That the two Witneſſes, Rev. 11. are the Biſhops and Churches of theſe two ſorts at Jeruſalem. If ſo, Cities had then more Biſhops and Churches than one.
10. OnelyOnly they would that we ſhould remember the poor; the ſame which I alſo was forward to do.
10. That we ſhould make Collections in the Gentiles Churches for the Chriſtian Jews.
Note, That beſides the extraordinary Famine, the Jews were generally poorer than the Gentiles; 1. Living in a poor and narrow Country; 2. And having at firſt ſold and given their Lands to the Common Stock.
11. But when Peter was come to Antioch, I withſtood him to the face, becauſe he was to be blamed.
11. I withſtood him Face to Face, becauſe he was blamed (or, to be blamed) as diſſembling.
12. For before that certain came from James, he did eat with the Gentiles: but when they were come he withdrew, and ſeparated himſelf, fearing them which were of the circumciſion. 13. And the other Jews diſſembled likewiſe with him; inſomuch that Barnabas alſo was carried away with their diſſimulation.
12, 13. Note, 1. That it appeareth by this, that it was then the ordinary Practice of the Apoſtles and Chriſtians at Jeruſalem to obſerve the Law of Moſes, though they abſolved the Gentiles from it.
2. That Peter did this to avoid the Diſpleaſure and Cenſure of the Jewiſh Chriſtians, in compliance with their Weakneſs, which is a lawful End.
3. That his Fault lay in letting this weigh down a far greater Evil on the other ſide, viz. the danger of bringing the Gentiles under the Law of Moſes, by making it ſeem neceſſary. This Caſe is much like as if ſome doubtful thing ſhould by Canon or Cuſtom be impoſed on Chriſtians; and one Party ſaith, You may do it; and another ſaith, You muſt do it, or you ſin: And they that ſay we may, though they know it be unneceſſary, for fear of diſpleaſing the Impoſers, ſeparate from the Refuſers, and forbear Communion with them, and thereby harden them in their Errour, and would enſnare the reſt.
14. But when I ſaw that they walked not uprightly, according to the truth of the goſpel, I ſaid unto Peter before them all, If thou being a Jew, liveſt after the manner of Gentiles, and not as do the Jews, why compelleſt thou the Gentiles to live as do the Jews?
14. When I ſaw that this Cauſe was not according to the plain ſimplicity of the Goſpel, nor anſwered the ends of our Preaching, but was the way to ſeduce the Gentiles to Judaiſm, I ſaid to Peter before all (becauſe the Caſe concerned all) ſeeing thy own Practice before the Jews came, ſheweth that thou thinkeſt not that the Gentiles are bound to live as the Jews do after Moſes's Law, why doſt thou now ſeem to tell them the contrary by thy contrary Practices, as if Judaizing were neceſſary to them?
15, 16. We who are Jews by nature, and not ſinners of the Gentiles, 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 works of the law ſhall no fleſh be juſtified.
15, 16. We our ſelves who are Jews by birth, and not the Seed of Heathen Idolaters, yet knowing that it is not by the works of the Law, but by Faith in Chriſt that we muſt be juſtified have become Chriſtians that we might be juſtified by this, and not by the Works of the Law, which none are juſtified by: And ſhall our Practice, now ſeem to intimate the contrary, and gainſay our Faith?
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.
17. For if you feign us to be ſinners, and guilty of Gentiliſm, becauſe we communicate with the Uncircumciſed, you hereby would make Chriſt to be our Leader and Teacher to ſin; for it it is he that taught us this: And dare you charge Chriſt with Sin?
18. For if I build again the things which I deſtroyed, I make my ſelf a tranſgreſſour.
18. For if we that have preached Deliverance from the Law, and that it doth not juſtifie us, do now intimate the contrary by our Practice, we confeſs our ſelves Sinners in teaching ſuch Doctrine heretofore.
19. For I through the law am dead to the law, that I might live unto God.
19. The Law it ſelf hath taught me not to truſt it for Juſtification, nor to live in the Bondage of it, but to look for Life towards God by Chriſt.
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 of the Son of God, who loved me, and gave himſelf for me.
20. As Chriſt was crucified, and took away this Wall of Separation, and Yoke of Bondage; ſo I am now a Member of his Body, the Catholick Church, and am dead to the Law, and it to me: But I have a better Life, by which Chriſt liveth in me, both objectively, as truſted, and loved; and efficiently, by his Spirit. And now it is by Faith in him, who loved me, and gave himſelf for me, that I live.
21. I do not fruſtrate the grace of God: for if righteouſneſs come by the law, then Chriſt is dead in vain.
21. I do not by returning to the Law make void all the Deſign of Grace in our Redemption: Chriſt is dead in vain, if Righteouſneſs muſt be by our performance of the Law of Moſes; for what need we then any other Sacrifice for ſin, or to be Redeemed from its Curſe?
CHAP. III.
1. O Fooliſh Galatians, who hath bewitched you, that you ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you?
1. So great is your folly in inclining to Judaiſm, that you ſeem in it as men bewitched, and deprived of Reaſon, to turn from Grace to the Law ſo ſoon, when Chriſt crucified for your deliverance hath been ſo plainly preached and ſet forth before you.
2. This onelyonly would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
2. Do but anſwer me from your own Experience: Have you not received the Spirit your ſelves? (ſome for Miracles, or Tongues, and the ſincere for Sanctification:) If not, you are none of Chriſts: If yea, then by what means did you receive it? Was it by the Works of the Law? (you will not ſay it:) or was it by hearing the Goſpel of Faith?
3. Are ye ſo fooliſh? having begun in the Spirit, are ye now made perfect by the fleſh?
3. Are you ſo fooliſh, as having received a Spiritual Doctrine, and having received and ſeen the Gifts of the Spirit by it, which are its Seal, that you ſhould think it your growth or perfection to turn to the Carnal Ceremonies of the Law, which gave you not the Spirit?
4. Have ye ſuffered ſo many things in vain? if it be yet in vain.
4. Will you loſe all the ſufferings which you have undergone? If you turn to the Law, you loſe them all.
5. He therefore that miniſtreth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?
5. Are the Miracles that are wrought among you, and the Spirit communicated to your ſelves, given from God by the Miniſtry of the Law or its Works, or by the Preaching of the Goſpel?
Note, That here is a ſtrong Evidence for the Matter of Fact, That the Gift of the Spirit, and the Working of Miracles, were then things certainly exiſtent: Elſe when Paul appealed to theſe ſeduced Galatians themſelves, as to Men that had the Spirit and theſe Miracles among them, and that with the provoking Words of [fooliſh and bewitched], how eaſily would they have confuted him, and ſaid, They knew of no ſuch thing? This had been the likelieſt way to turn them from Chriſtianity with ſcorn, to make that his Proof, which, if falſe, muſt be ſo known to them all.
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.
6, 7. As it was by believing and truſting Gods Promiſe, that Abraham was accounted righteous; ſo it followeth, that it is Believers that are his Seed as Heirs of the Promiſe.
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.
8. And the Scripture foretelling that God would juſtifie the Heathen, as he did Abraham, by Faith, did in effect preach this Goſpel to him then, when it's ſaid, [In thee ſhall all Nations be bleſſed,] and therefore not the Jewiſh Nation onelyonly.
9. So then they which be of faith, are bleſſed with faithful Abraham.
9, So that if the Promiſe be made to them in Abraham, they that have the ſame Qualification of Faith, muſt needs be they that are bleſſed in him, though they keep not the Law of Moſes, which Abraham did not, nor the Gentile Believers.
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.
10. For all that truſt for Juſtification and Life, to their own doing the Works of that Law, and not to the free Grace of God in Chriſt, muſt needs be curſed, and not juſtified by it: For it ſaith, Curſed is every one that continueth not, &c. which no man doth.
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.
11, 12. It's evident, that before God none is juſtified by the Law: For it's ſaid, that The juſt by faith ſhall live: But the Law conſidered in it ſelf, as diſtinct from the Promiſe, doth not give Life on condition of Faith receiving it as a free Gift, but on condition of doing all that it commandeth, (Though the Law, as ſubordinate to the Promiſe, be of Faith.)
13. Chriſt hath reedeemed 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:
13. That Law which curſeth us, doth not juſtifie us: but ſo doth Moſes's Law: and therefore came Chriſt to redeem us from that Curſe, ſuffering as a Sacrifice for us a curſed Death.
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.
14. That the Bleſſing which was pronounced to Abraham as a Believer, might come on all (Jews and) Gentiles, who are Believers; and we might through Faith receive the promiſed Gift of the Holy Ghoſt, (as we have done.)
15. Brethren, I ſpeak after the manner of men; Though it be but a mans covenant, yet if it be confirmed, no man diſanulleth or addeth thereto. 16. Now to Abraham and his ſeed were the promiſes made. He ſaith not, And to ſeeds, as of many; b…t as of one, And to thy ſeed, which is Chriſt.
15, 16. Even Men preſume not to violate Covenants: And Gods Promiſe to Abraham was to him and his Seed, which immediately was Iſaac, prefiguring Chriſt eminently: (Though as all the Carnal Seed alſo ſprang from Iſaac, ſo all Believers be included as ſpringing from Chriſt.)
17. And this I ſay, that the covenant that was confirmed before of God in Chriſt, the law which was four hundred and thirty years after, cannot diſſanul, that it ſhould make the promiſe of none effect.
17. And ſo the Covenant to Abraham, as the Father of the Faithful, including a Promiſe of Chriſt and his Seed by Faith, was not nulled by the Law, which was Four hundred and thirty years after: But if Juſtification before was by Faith, it muſt be ſo ſtill, and ſo all true Believers juſtified.
18. For if the inheritance be of the law, it is no more of promiſe: but God gave it to Abraham by promiſe.
18. For if the Bleſſing meant in that Covenant with Abraham be given on condition of keeping Moſes's Law, then cometh it not by free gift, as it did to Abraham by that Promiſe: But God gave it freely by Promiſe to Abraham, without his keeping that Law.
19. Wherefore then ſerveth the law? It was added becauſe of tranſgreſſion, till the ſeed ſhould come, to whom the promiſe was made; and it was ordained by angels in the hand of a mediator.
19. To what uſe then was the Law given? To convince Men of Sin, and reſtrain them from it, and make them know the need of a Mediating Saviour; whom Moſes typified as a Mediator, in receiving the Law from the Miniſtry of Angels.
20. Now a mediator is not a mediator of one, but God is one.
20. Now Mediation is between two Parties: Of theſe, that God is one who made the Promiſe to Abraham, and juſtified him by Faith, and ſurely is not mutable.
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.
21. And hath this One God contradicted his Promiſes by his Law? By no means: Therefore he intended not that the Works of the Law ſhould be our juſtifying Righteouſneſs; which it muſt have been, if it could have given Life by the meritorious keeping of it: and ſo God ſhould have overthrown his former way of Juſtification.
22. But the ſcripture hath concluded all under ſin, that the promiſe by faith of Jeſus Chriſt might be given to them that believe.
22. But the Scripture tells us, that all Men are under the Guilt of Sin, and the Law doth not juſtifie Sinners that break it: Therefore none can be juſtified by it. And this it doth, to teach us to look for Life by a Promiſed Chriſt.
23. But before faith came, we were kept under the law, ſhut up unto the faith which ſhould afterwards be revealed.
23. But before the Goſpel and Chriſt Incarnate came, which now as Objects conſtitute our Faith, we Jews were under the reſtraint and tutorage of the Law, to teach us to wait for Chriſt, who is the Truth and End of the Law.
24. Wherefore the law was our ſchool-maſter to bring us unto Chriſt, that we might be juſtified by faith.
24. And ſo the Law to us Jews was ſuited to our Youth and Rudeneſs, to keep us as a School-maſter in a learning and reſtrained State, and prepare us for the Goſpel, and teach us to look for Juſtification by Faith in Chriſt alone.
25. But after that faith is come, we are no longer under a ſchool-maſter.
25. But now Chriſt is fully revealed to our Faith, we are no longer under that preparatory Tutorage of Moſes's Law.
26. For ye are all the children of God by faith in Chriſt Jeſus.
26. For now all you that are ſincere Believers, are from under the bondage of legal ſervile Tasks and Fears, and are taken into the Family of God, as his adopted Children, by Chriſt, whom you believe in. And all of you profeſs your ſelves to ſtand in this Relation and Hope.
27. For as many of you as have been baptized into Chriſt, have put on Chriſt.
27. For as many of you as have ſincerely conſented to the Baptiſmal Covenant, and ſo been baptized into the Faith of Chriſt, and Relation to him, have thereby even put him on as your Garment, and wholly given up your ſelves to him, and ſo as his Members are united to him: And all that are baptized have profeſſed this, which the Sincere perform.
28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Chriſt Jeſus.
28. So that the difference between Jew and Greek, Bond and Free, Male and Female, maketh no difference in your Relation to Chriſt, and your Juſtification and Salvation by him.
29. And if ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe.
29. And if you be Chriſt's, who was eminently Abraham's Seed in whom all Nations by Faith are bleſſed, then it muſt needs follow, that you alſo are Abraham's Seed in and through Chriſt, and ſo are juſtified as Abraham was, by Faith, without the keeping of Moſes's Law.
CHAP. IV.
1. NOw I ſay, that the heir as long as he is a child, differeth nothing from a ſervant, though he be Lord of all; 2. But is under tutours and governours, until the time appointed of the father.
1, 2. As Heirs enjoy not their Eſtates in Minority, but under Guardians are uſed like Servants, till Maturity.
3. Even ſo we, when we were children, were in bondage under the elements of the world:
3. So the State of Legal Ceremonial Bondage was ſuited to our rude Minority.
4. But when the fulneſs of the time was come, God ſent forth his Son made of a woman, made under the law, 5. To redeem them that were under the law, that we might receive the adoption of ſons.
4, 5. But when God, who carrieth on his Works from low Beginnings to Perfection, ſaw it meet to uſe us as at Maturity, he ſent his Son into the World, whoſe Humanity was made of a Woman, made under the Law, which he perfectly fulfilled, that he might redeem thoſe that were under the Law from its Bondage and Curſe, that they might henceforth ſerve him as Sons, not in Legal Terrour, but in Love and Joy.
6. And becauſe ye are ſons, God hath ſent forth the Spirit of his Son into your hearts, crying, Abba, Father.
6. And as Fathers communicate their Natures to their Children, (and not onelyonly their Names and Inheritance) ſo God having called you in Chriſt by Grace into this State of Adoption, from the Servitude of Sin and the Law, hath ſealed you with his Sanctifying Spirit, whereby in the Belief of his Fatherly Love to you in Chriſt, your new Natures are inclined to love and truſt him, and depend on him, and ſeek to him in all your Wants and Streights, as Children to their Parents. This is your Mark of Adoption.
Note, That as Adoption is taken in two ſenſes and degrees, ſo is the Gift of the Spirit. 1. To be ſo far Redeemed by Chriſt, as to be brought from under Sin and the Law and Curſe, into a State of Sonſhip and Life, by a Conditional Deed of Gift or Promiſe, that is, ſo Men will accept and not reject the Gift; this is a Conditional Adoption, and with this there goeth a meaſure of the Spirits Operation, which ſhould draw all, and doth draw the Elect to the firſt true Faith and Repentance, by Vocation.
2. But to thoſe that thus actually believe and repent, and ſo receive Chriſt, and are united to him, is given with him the Gift and Relation of actual Adoption; and theſe have actually the Spirit of Holineſs, Love, and Adoption, even poſſeſſing them.
7. Wherefore thou art no more a ſervant, but a ſon; and if a ſon, then an heir of God through Chriſt.
7. So that now you are not Slaves, or meer Servants, ruled by conſtraint of fear, and ſo not under the bondage of that Law, which doth work by curſing Terrour; but you are Sons, and under a Fatherly Government; and if Sons, then have you right to the Inheritance by Chriſt.
8. Howbeit, then when ye knew not God, ye did ſervice unto them which by nature are no gods.
8. But before you were brought to the true Knowledge of God, you Gentile Chriſtians were the worſt of Slaves, ſerving them that are no Gods at all; and the Jews thought there was no hope of you, but by becoming Proſelytes to them: And now Chriſt hath delivered both you and them.
9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly elements, whereunto ye deſire again to be in bondage?
9. And now you have learned the Knowledge of God, or rather were by his free Mercy known firſt of him, and called home by him, what ſhould more you to encline to forſake this State of Liberty, and of Sons, to become Servants under either Jewiſh or Gentile Bondage, or that Law whoſe Ceremonies were ſuited to a poor and weak ſort of People?
10. Ye obſerve days, and months, and times, and years. 11. I am afraid of you, leſt I have beſtowed upon you labour in vain.
10, 11. You keep the Jewiſh Ceremonial Sabbaths, Feaſts, and Faſts, as if that Law were obligatory to you: This maketh me fear leſt I have preached the Goſpel to ſuch in vain.
12. Brethren, I beſeech you, be as I am; for I am as ye are: ye have not injured me at all.
12. Brethren, rejec… not my Counſel and Example, for it is for your own Intereſt and Liberty that I ſpeak, and not for any Gain of my own: Your Diſſent doth not hurt me, but your ſelves.
13. Ye know how through infirmity of the fleſh, I preached the goſpel unto you at the firſt, 14. And my temptation which was in my fleſh ye deſpiſed not, nor rejected; but received me as an angel of God, even as Chriſt Jeſus.
13, 14. You know that I was ſo far from ſeeking any Ends of my own, when I firſt preached the Goſpel to you, that it coſt me ſuffering in the Fleſh from Perſecutors: And though by this I was rendred vile in the eyes of the World, and few will own Men in their Sufferings, yet you did not for this deſpiſe me, or reject my Doctrine; yea, you received me as you would have done an Angel, or Chriſt himſelf, with Kindneſs.
15. Where is then the bleſſedneſs you ſpake of? for I bear you record, that if it had been poſſible, ye would have plucked out your own eyes, and have given them to me.
15. How happy did you then think your ſelves in the Comfort of the Goſpel? And how is the Caſe now altered? For I teſtifie for you, that your reſpect to me was ſo great, that you would not have thought: your very Eyes too dear to have given me, had it been needful.
16. Am I therefore become your enemy, becauſe I tell you the truth?
16. And have I forfeited all your Love, by telling you the truth, which ſpeaketh your Liberty and Peace with God, though it may expoſe you to ſome ſuffering from the Jews.
17. They zealouſly affect you, but not well; yea, they would exclude you, that you might affect them.
17. They ſollicit you with zealous Expreſſions of Love; but it is not to do you good; nor is erroneous Zeal and Kindneſs profitable: Yea, they would caſt you out of your Spiritual Liberty and Grace, that they might obtain a Maſtery in your erroneous affections to them.
18. But it is good to be zealouſly affected always in a good thing, and not only when I am preſent with you.
18. Zealous Affections are Good when they are laid out on that which is good: But then it ſhould be conſtant, and not liable to be changed by Sedu…ers, if your Teachers be but abſent from you, and not at hand to confute them.
19. My little children, of whom I travail in birth again, until Chriſt be formed in you, 20. I deſire to be preſent with you now, and to change my voice, for I ſtand in doubt of you.
19, 20. You are to me as my Children, and I am again in painful care of your Salvation, till I hear that you are reſolved Chriſtians in ſincerity. I deſire, and did purpoſe to come to you: For being in ſuſpicion and fear of you, I would know better what to ſay to you, than at this diſtance I can.
21, 22. Tell me, ye that deſire to be under the law, do ye not hear the law? For it is written, that Abraham had two ſons; the one by a bond-maid, the other by a free-woman.
21, 22. Did you mark and underſtand the Law which you hear, you would not deſire to be under it. You may read, That Abraham had two Sons, One by …agar a Bond-ſervant, the other by Sarah his Free and Lawful Wife.
23. But he who was of the bond-woman, was born after the fleſh: but he of the free-woman was by promiſe.
23. Iſmael was born of Hagar by ordinary carnal Generation; but Iſaac was born of Sarah, by Gods Promiſe, and his Power, above the ordinary courſe of Nature.
24. Which things are an allegory; for theſe are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
24. Which are to be allegorically underſtood, as denoting the two Covenants; One, that of the Law, given at Mount Sinai, which being a Law of Servitude and Fear, is well ſignified by Agar.
25. For this Agar is mount Sinai in Arabia, and anſwereth to Jeruſalem which now is, and is in bondage with her children.
25. For Hagar ſignifieth Mount Sinai in Arabia, and prefigureth the preſent State of Jeruſalem, which is outwardly in bondage to the Romans, and inwardly to their Law.
26. But Jeruſalem which is above is free, which is the mother of us all.
26. But the Jeruſalem above in Heaven, of which true Chriſtians on Earth are Heirs, and to which they belong by Promiſe, Initiation, and relative Union with Chriſt, which is the Mother of us all that are Children of Promiſe, (the Goſpel and Spirit coming from Heaven, and our Inheritance being there) is fully freed from all Bondage, and ſo are we all initially in our Goſpel-Liberty.
27. For it is written, Rejoyce, thou barren that beareſt not; break forth and cry, thou that travaileſt not; for the deſolate hath moe children than ſhe which hath an husband.
27. For it's written, &c. The Chriſtian Church, which before Chriſts coming was but in obſcure Rudiments, and after was but as a Grain of Muſtardſeed, a little Flock, ſhall become Catholick, and be incomparably greater than was the Jewiſh Church.
Note, That whereas many Expoſitors take [Jeruſalem which is above], or [Supernal], to mean only [the Church on Earth], becauſe it is cauſed by Grace and Revelation from Heaven, and tendeth to it, they cauſeleſly give away a plain Text which proveth the Immortality of the Soul, and its Felicity preſently upon our Death: As if [Jeruſalem above] were but [Jeruſalem on Earth, cauſed from above;] and ſo was Moſes's Law, and the old Jeruſalem. The Heavenly Society containeth the Spirits of the Juſt made perfect, with the innumerable Company of Angels, &c. Heb. 12. To this we are joined in the Relation of Heirs. When it is ſaid, That this ſhall come down with Chriſt at Judgment, it implieth, that it was with Chriſt in Heaven before; and he hath promiſed, that where he is, there his Servants ſhall be alſo, Joh. 12.26. And that ſome Expreſſions here ſignifie the Church on Earth, is not againſt this; for the Church on Earth is but the lower part of that in Heaven.
28. Now we, brethren, as Iſaac was, are the children of promiſe.
28. We are Children by Adoption and free Gift, and of a freely-given Inheritance.
29. But as then he that was born after the fleſh, perſecuted him that was born after the Spirit, even ſo it is now.
29. As Iſhmael perſecuted Iſaac, ſo now the Jews and Carnal Seed do perſecute Chriſtians, the Spiritual Seed.
30. Nevertheleſs, what ſaith the ſcripture? Caſt out the bond-woman and her ſon: for the ſon of the bond-woman ſhall not be heir with the ſon of the free-woman.
30. But as the Scripture ſaith, [Caſt out, &c.] ſo the unbelieving Jews, that truſt to the Works of the Law for Life, ſhall not inherit the ſaving Privileges of the Chriſtian Church.
31. So then, brethren, we are not children of the bond-woman, but of the free.
31. So then we that are the Children of Promiſe, ſaved by Faith, are not under the Bondage of the Law, but delivered from Sin and Curſe by Chriſt.
CHAP. V.
1. STand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not entangled again with the yoke of bondage.
1. It is not a vain thing which Chriſt hath purchaſed for us; undervalue not this Freedom, and caſt it not away, but hold it faſt and do not cauſeleſly return to the Yoak of Jewiſh Bondage.
. Behold, I Paul ſay unto you, that if ye be circumciſed, Chriſt ſhall profit you nothing. 3. For I teſtifie again to every man that is circumciſed, that he is a debter to do the whole law.
2, 3. I Paul tell you, That if you be crcumciſed, as theſe Men tell you muſt be, (Acts 15.) that is, as it binds you to Moſes's Law as the Condition of Salvation, you renounce the Deliverance purchaſed by Chriſt, and ſo he will be no Saviour to you: For, to be ſo circumciſed, is to bind your ſelves under that whole Law and Covenant of Works.
Note, That as Baptiſm Phyſically taken is but Waſhing, and is not Baptiſm in the Moral ſenſe, which is, a Sacramental Covenanting with Chriſt by that Figure; juſt ſo the Phyſical Act of Circumciſing is not Circumciſion in the proper Moral ſenſe, but uſing it as a Covenanting Sign: And as Abraham uſed it as a Seal of the Promiſe to him as a Believer, it is in ſpecie morali another thing from that uſed by the Carnal Jews, as ſigning another Covenant: For they uſed it as a Covenanting Sign that they would keep Moſes's Law as the Condition of Life; whereas they ought to have uſed it as a Seal of the Promiſe made to Abraham and his Seed, and alſo to bind them ſincerely to keep that Law as the Matter of their Obedience, truſting to the Promiſe for Grace and Pardon. So that Paul doth not ſay, that the Abaſſines that are circumciſed for other Ends, or Timothy, or ſuch believing Jews as were circumciſed only to win the Jews, had no profit by Chriſt: but only ſuch as believed thoſe that taught them, [Except you be circumciſed, and keep the Law of Moſes, you cannot be ſaved.]
4. Chriſt is become of no effect unto you, whoſoever of you are juſtified by the law; ye are fallen from grace.
4. What uſe is Chriſt of to you? If you truſt to your fulfilling the Law for Juſtification, you renounce Juſtification by Grace, and ſo are fallen from Chriſtianity, and the Covenant of Grace.
5. For we through the Spirit wait for the hope of righteouſneſs by faith.
5. For the Spirit of Chriſt, which is poured out on the Faithful, cauſeth them to wait in hope of that Bleſſedneſs, of which we are made Heirs by the Righteouſneſs of Faith.
6. For in Jeſus Chriſt neither circumciſion availeth any thing, nor uncircumciſion, but faith which worketh by love.
6. For in our State of Chriſtianity, as Subjects of Chriſts Kingdom, a Man ſhall not be accepted and juſtified as circumciſed, or as uncircumciſed, (though Circumciſion, as binding him to the Law of Works, may undo him:) But the Qualification neceſſary to …alvation is, Faith working by Love; that is, ſuch an effectual Belief of the future Heavenly Bleſſedneſs, purchaſed and promiſed by Chriſt, as cauſeth us to place our Truſt and Hope on Gods Love, and Chriſts Merits, and Promiſe to attain it; and in the ſenſe hereof to love God, and that Glory, above all thi… World, and our Neighbours ſincerely as our ſelves.
7. Ye did run well, who did hinder you, that ye ſhould not obey the truth?
7. You began your Race of Chriſtianity well: who hath ſtopped and perverted you from the Belief and Obedience of the Truth of the Goſpel, which you then received?
8, 9. This perſwaſion cometh not of him that calleth you. A little leaven leaveneth the whole lump.
8, 9. This Judaizing was never taught you by me, that firſt preached to you, or by God: But a few corrupted Men among you, have brought all your Churches into danger of defection.
10. I have confidence in you through the Lord, that you will be none otherwiſe minded: but he that troubleth you, ſhall bear his judgment, whoſoever he be.
10. I truſt God will keep the Churches from revolting: but thoſe Perſons, whoever they be, that by Seduction trouble and endanger you, ſhall not eſcape Gods Judgment, and our juſt Rebukes and Cenſures.
11. And I, brethren, if I yet preach circumciſion, why do I yet ſuffer perſecution? then is the offence of the croſs ceaſed.
11. And as for me, what need I ſuffer much, if I could conform to the Judaiſm which theſe Men would impoſ…? And then how are we ſtill bound to take up the Croſs, and ſuffer with and for Chriſt? Theſe Conditions, impoſed by Chriſt on thoſe that will reign with him, are then ceaſed, and the Church is no more a perſecuted Society.
Note, That the Jews, who took themſelves to be not onelyonly Gods peculiar, but his only People, and thought all others contemptible and profane, were yet far greater Perſecuters than the Heathens, and that as in zeal for God and his Law. And ſo are the Worldly, Papal, Tyrannical Clergy at this day, who appropriate the Name of the Church to themſelves.
12. I would they were even cut off which trouble you.
12. The hurt that theſe Men do, who would unſettle and pervert you, is ſo great, that I would they were even cut off from the Church, if upon perſonal Admonition they repent not, and ſo left to Gods Judgment, who oft maketh Satan his Executioner on ſuch Mens Bodies.
13. For, brethren, ye have been called unto liberty; only uſe not liberty for an occaſion to the fleſh, but by love ſerve one another.
13. Chriſt hath called you to a State of Freedom from Moſaical Rites, and from the Curſe: Uſe it therefore thankfully; but yet abuſe it not to any Sin, to deſpiſe the weak that yet ſcruple the forſaking of thoſe Rites, or to ſerve any Carnal Luſt or Intereſt, as if you had liberty to ſin.
14. For all the law is fulfilled in one word, even in this; Thou ſhalt love thy neighbour as thy ſelf.
14. You are ſtill under a Law; but it is the Law of Love, which, in the Duties which you owe to Man, is fulfilled, if you do but love your Neighbours, as your ſelves, (ſuppoſing that you love your ſelves with a well-guided Love.)
15. But if ye bite and devour one another, take heed that ye be not conſumed one of another.
15. But if Selfiſhneſs and Faction conquer Brotherly Love, and ſet you on hurting one another, you will ſtir up thoſe whom you hurt to Self-defence and Revenge, and make your ſelves ſo many Enemies, that you will be conſumed each of other.
Note, How ſottiſh or malignant are they that preach down Love and Gentleneſs, and preach to ſtir up Men to Wrath, Hatred, and Hurtfulneſs, that they conſider not this, and lay it not to heart with fear?
16. This I ſay then, Walk in the Spirit, and ye ſhall not fulfil the luſt of the fleſh.
16. If you ſay, That without the Law there will be no reſtraint of fleſhly Sins; I ſay, Walk in the Spirit of Chriſt, that is, by his Spiritual Law, and his Spirits ſanctifying Inclinations, and then you will overcome your fleſhly Luſts, without the Carnal Rites and Corporal Penalties of that Law.
17. For the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh; and theſe are contrary the one to the other; ſo that ye cannot do the things that ye would.
17. For the Fleſh and Spirit are more contrary than the Fleſh and Moſes's Political and Ritual Law. It is the Spirit that the Fleſh luſteth againſt; and it is the Spirit that is contrarily inclined, and muſt overcome it. Theſe contrary Inclinations keep you in ſuch imperfection, that you cannot be as good and blameleſs as you would be, (and therefore Grace muſt pardon you.)
18. But if ye be led by the Spirit, ye are not under the law.
18. But if the ſanctifying Spirit of Chriſt be it that ruleth you, then as you are above the childiſh Rites, ſo you ſo far are above the need of terrifying Penalties; for Love will be your powerful Principle.
19, 20. Now the works of the fleſh are manifeſt, which are theſe, Adultery, fornication, uncleanneſs, laſciviouſneſs, idolatry, witchcraft, hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, 21. Envyings, murders, drunkenneſs, revellings, and ſuch like: of the which I tell you before, as I have alſo told you in time paſt, that they which do ſuch things, ſhall not inherit the kingdom of God.
19, 20, 21. Perhaps you'll ſay, How ſhall we know Sin, but by the Law? To which I ſay, That they being Works of the Fleſh, againſt true Reaſon, and the Spirit of God, the very Light of Nature, and Chriſts Spirit and Spiritual Word doth make them manifeſt, ſuch as Adultery, Fornication, &c. of which I have told you, and yet tell you, that ſuch ſhall not inherit the Kingdom of God.
22. But the fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, 23. Meekneſs, temperance: againſt ſuch there is no law.
22, 23. But the Fruits of the Spirit of Chriſt in all true Chriſtians (them that are not under the Law of Moſes) are Love to God and Men, Joy in the hope of Salvation and in doing good, Peace with Conſcience, and as much as in us lieth with Men, Patience under Sufferings and Wrongs, Kindneſs and Gentleneſs, doing all the good we can, Truſtineſs and truſting God, Meekneſs and tameneſs of Diſpoſition, Temperance and Chaſtity, &c. The Spirit of God giveth us a Love to all theſe; ſo that ſuch need not penal Terrour to force them to it, nor doth the Law condemn any of theſe.
24. And they that are Chriſts, have crucified the fleſh, with the affections and luſts.
24. And all true Chriſtians whom Chriſt will own, have by his Spirit crucified the Fleſh, with its inordinate Affections and Luſts, in conformity to the crucified Body of their Lord, (though he had no Sin.) And this is more effectual againſt Sin, than all the Curſes of Moſes's Law.
25. If we live in the Spirit, let us alſo walk in the Spirit.
25. If the Spirit be the Principle of our New Life, let us do the Works of it.
26. Let us not be deſirous of vain glory, provoking one another, envying one another.
26. If you be Spiritual, ſhew it by avoiding vain-glorious Boaſting of your own Knowledge and Goodneſs, and provoking others by proud Contempt, or contentious Oppoſition. See Jam. 3.
CHAP. VI.
1. BRethren, if a man be overtaken in a fault, ye which are ſpiritual, reſtore ſuch an one in the ſpirit of meekneſs; conſidering thy ſelf, leſt thou alſo be tempted.
1. If any of you be ſurpriſed in Faultineſs, contrary to the bent of his Heart and Life, you that are indeed ſpiritual and free your ſelves, ſhew it by that Meekneſs which is the Fruit of the Spirit, in reſtoring him by Repentance; and uſe not rough Severity and Contempt, conſidering how uncertain you are what Temptation may d… upon your ſelves.
2. Bear ye one anothers burdens, and ſo fulfil the law of Chriſt.
2▪ Let other Mens Burdens, Hurts, and Dangers, be to you as if they were your own; help each other to deliverance and eaſe, and not add to the Load that is upon them: And by this you ſhall fulſul the Law of Chriſt, which is the Law of Love.
3. For if a man think himſelf to be ſomething, when he is nothing, he deceiveth himſelf.
3. Alas! Man is a poor nothing, unable of himſelf to ſtand in trial; and the ſelf-confident, who roughly handle the Faulty, or contemn them, and ſo think themſelves to be ſomething, do but deceive themſelves, as the Event will manifeſt.
4. But let every man prove his own work, and then ſhall he have rejoycing in himſelf alone, and not in another.
4. The way of Wiſdom is; not to lift up your ſelves as Wiſe and Good, by ſharp cenſuring the Faults of others; but cloſely to try and prove your ſelves, and your own doings, that ſo your own Conſciences may ſpeak comfort to you, and not to ſeek Honour by inſulting over the Weak, that others may exalt you.
5. For every man ſhall bear his own burden.
5. For it is not other Mens Goodneſs or Sins for which Men ſhall be rewarded or puniſhed, but their own: And therefore they are moſt concerned to judge themſelves.
6. Let him that is taught in the word, communicate unto him that teacheth, in all good things.
6. And to your Teachers, it is the Hearers Duty to maintain them, and communicate according to your own Ability for their Proviſion and Supply.
7. Be not deceived; God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap.
7. Let not Men deceive themſelves by a barren Profeſſion; for God will not be deceived: All Men ſhall reap as they ſowe, and be judged according to their Works.
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.
8. They that ſeek firſt Proviſion for their own Fleſh, do live but for a Body that will rot in the Grave; and where then is the Fruit of their Life? (beſides the Ruine of their Soul.) But they that in obedience to the Spirit do live a ſpiritual Life, for ſpiritual Felicity, ſhall receive everlaſting Life as their Reward.
9. And let us not be weary in well-doing: for in due ſeaſon we ſhall reap, if we faint not.
9. And let not us be tired with length of Labour, or delay of the Reward: Harveſt cometh not as ſoon as we have ſown: When Gods due ſeaſon is come, we ſhall certainly reap the bleſſed Fruit, if fainting make us not come ſhort of it.
10. As we have therefore opportunity, let us do good unto all men, eſpecially unto them who are of the houſhold of faith.
10. Let us therefore according to our ſeveral Abilities do all the good to all Men that we can, but eſpecially to Chriſtians, who are the Houſhold or Church of Chriſt.
11, 12. Ye ſee how large a letter I have written unto you with mine own hand. As many as deſire to make a fair ſhew in the fleſh, they conſtrain you to be circumciſed; onelyonly leſt they ſhould ſuffer perſecution for the croſs of Chriſt.
11, 12. You ſee how large a Letter your own Danger hath drawn me to write. They that would draw you to conformity to the Jews, are a Carnal ſort of Men, that will keep their Wordly Reputation and Safety; and becauſe they cannot ſuffer Perſecution from the Jews themſelves, they would draw you to this Conformity with them, that you may ſeem to juſtifie them in their Sin, and pretend that all others are ignorant of Chriſtian Liberty.
13. For neither they themſelves who are circumciſed keep the law; but deſire to have you circumciſed, that they may glory in your fleſh.
13. For they keep not the Law themſelves, but would keep up their Reputation by getting you on their ſide, to ſtrengthen their Intereſt, and make you their Defence.
14. But God forbid that I ſhould glory, ſave in the croſs of our Lord Jeſus Chriſt, by whom the world is crucified unto me, and I unto the world.
14. But my Glorying ſhall not be in worldly Proſperity, and freedom from Sufferings; but in following a Crucified Chriſt in Croſs-bearing, by whom the World to me is a dead contemned thing, as Chriſt on the Croſs ſeemed to the Men of the World; and my Eſteem and Love of the World are crucified and dead in me, ſo that I can ſpare its Eaſe and Honours.
15. For in Chriſt Jeſus neither circumciſion availeth any thing, nor uncircumciſion, but a new creature.
15. For in the Judgment of Chriſt, the Chriſtianity which is accepted to Salvation, is neither Circumciſion, nor Uncircumciſion, (though Judaizing Circumciſion be now contrary to Grace:) but it is a New Creature, by the Spirit regenerated to God.
16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.
16. And the Peace and Mercy of God will be on all them that walk as New Creatures, by the guidance of his Spirit, placing acceptable Religion in this, and not in Circumciſion or Uncircumciſion. This Benediction I pronounce on them that are the true Iſrael of God, and will ſo be accepted by him, however judged of by Man.
17. From henceforth let no man trouble me; for I bear in my body the marks of the Lord Jeſus.
17. Let not thoſe that profeſs themſelves Chriſtians any more trouble me by their Emulations and Calumnies, and by ſeducing the Churches: For I carry with me the Marks of my Faithfulneſs to Chriſt, even the Sufferings which I undergo for him; which are a better Evidence of his Acceptance, than avoiding Perſecution is to my Accuſers that would ſeduce you.
18. Brethren, the grace of our Lord Jeſus Chriſt be with your ſpirit. Amen.
18. My Benediction and Prayer for you is, That the Grace of our Lord Jeſus Chriſt may be with your Spirit, to guide, juſtifie, and ſanctifie you, (which will ſave you, when Judaiſm and truſting to the Works of the Law will fail you.) Amen.