The Apostolical History, Chapter 6 · Section 5
v. 9. In Schola Tyranni] Sophiſtae ſive declamatoris cui nomen Tyrannus, vel aedificium publicum à quodam ejus nominis magnate erectum, ut populus ac juventu… in ſ…ientiiis & artibus liberalibus ibi exercitaretur.v. 12. Et diſcederent ab iis morbi] Ita praeſtitum quod dixerat Chriſtus, Joh. 5….12. & Act. 5.15.v. 19. foreign] Curioſa, i. e. magica. Epheſus ante alias civitates his pravis ſtud… dedita erat. foreign Beza per denarios vertit; ſic etiam vulgatus, Arabs per drachmas quae tantundem fere valebant atque denarii.SECT. V.
VVHilſt the Apoſtle is thus imployed, he underſtands, that ſince his departure from the Galatians, ſome corrupt and falſe teachers coming from Judaea, had crept in among them, who profeſſing Chriſt in outward ſhew, taught, that the obſervation of the Moſaical inſtitutions ought to be joined with Faith in Chriſt as neceſſary to Salvation: Theſe falſe Teachers had infected moſt, if not all the Churches in that region with their erroneous Doctrine, And they, it ſeems, pretended to be ſent thither by thoſe three eminent Apoſtles Peter, James, and John, and that they taught nothing but what was agreeable to their minds. Theſe Apoſtles they highly magnified, as having ſeen Chriſt in the fleſh, but vilified Paul, not allowing him the name or right of an Apoſtle, nor granting that he was ever called by Chriſt, or owned for an Apoſtle by the other Apoſtles. Hereupon Paul thought it neceſſary to write an Epiſtle to the Galatians; wherein his ſcope is to convince them of their errors, to reduce them to the right way again, and to inſtruct them in the duties of a holy life.
In which Epiſtle there are theſe three parts,The Epiſtle to the Galatians.
1. The Preface.
2. The Body of the Epiſtle.
3. The Concluſion.
IN the Preface he declares, he was a true Apoſtle, not call'd or commiſſi…nated Chap. 1ſt. by any meer man, but by Jeſus Chriſt, after he was raiſed from the dead, and had aſcended into Heaven: And his calling was ſo much the more excellent, becauſe Chriſt, who called him, was then inveſted with greater and more excellent glory, than when he was upon the Earth. And he was called alſo by the will of God the Father (a)See 1 Cor. 1.1. Eph. 1.1., who raiſed Jeſus Chriſt his Son from the dead, and gave all power unto him for the governing of his Church.
And that he might make this his admonition and addreſs to the Churches of Galatia more effectual, he joins all the reſt of the faithful Brethren that were with him in it, wiſhing unto them in his own and their names abundance of grace and peace from God the Father (the Fountain of all bleſſings), and from Jeſus Chriſt the Mediator (who is the Conduit pipe by whom they are conveyed); which Jeſus, he ſhews, gave himſelf unto death for the expiation of our ſins, and to redeem us and recover us out of that ſinful and miſerable ſtate wherein the world lies, according to the gracious appointment of God the Father, who is worthy to receive all honour and glory from us, for ſo ineſtimable a benefit thorow all eternity. From Verſe 1. to 6.
He now c…mes to the Body of his Epiſtle, wherein we may obſerve theſe particulars.
1. He ſharply reprehends theſe Galatians, that they had ſo ſoon forſaken God who ha… …ad…d them t… a participation of the grace of Chriſt [to ſave them by his …race … the w…rks of the Law] and had embraced a new ſtrange Doctrine … Goſpel f…gn…d by men. He tells them, that there was no other Goſpel than that true Goſpel of Chriſt which he had preached among them. Only there were ſome ſeducers, who had crept in among them, who diſturbed their peace, and quite perverted and changed the Doctrine he had preached to them, mingling the righteouſneſs of works with the righteouſneſs of faith, and maintaining, that juſtification is n…t by faith only, but alſo by the obſervation of the Moſaical rites, and the works of the Law. He tells them, that he had taught the Goſpel of Chriſt ſo ſincerely and ſo certainly, that whoſoever ſhould teach them another Goſpel not agreeing thereto, whether he were Angel or Man, they ought … hold him as a perſon deſerving to be abhorr'd hath of God and all good m…n. And that he might ſhew them, he ſpake it not from any perturbation of mind, but deliberately, he repeats it again, to faſten it the more upon their minds. From Verſe 6. to 10.
2. He endeavours to convince them of their great error in forſaking the Goſpel preached unto them by him, and undervaluing his Apoſtleſhip, ſhewing them. 1. The integrity he had uſed in his Miniſtry. For he did not perſwade that men but that God ſhould be heard and obeyed, that ſo their ſaith might be founded on divine authority, and n…t …n humane, nor did he aim at pleaſing men but Chriſt Jeſus. For ſhould he now ſtudy to pleaſe men, as he did in times paſt, when he was a Phariſee (when to pleaſe the high Prieſt and Jews he perſecuted the Church), he could not be a faithful ſervant of Chriſt, but might juſtly be reckoned the ſervant of thoſe whom he endeavoured to pleaſe. 2. He ſets before them the divinity of his Doctrine, which he aſſures them was not given him, or taught him by man, nor did he receive it at the ſecond hand, only by tradition; but it was immediately revealed to him by Jeſus Chriſt. And that they might the more readily be perſwaded hereof, he tells them, that they cannot but have heard of his former enmity and h…ſtility againſt the Goſpel and Church of Chriſt before his converſion(b)See Act. 26.27. Chap. 1, and how he had attained to a great meaſure of knowledg in that religion which he then p…ſ ſſed; and had ability to defend it beyond many of thoſe that were equal in a… with him; and how he was as ſtrict a maintainer of the Jewiſh cuſt…m…s, and of the unwritten traditions of the Fathers (which they ſuperadded to the Law), as an… man what ever.
Now they could …, …n imagine, that ſo great a change could be wrought in him by any …dinary m…ans, but muſt needs be from God, who (acc…rding to the rich…s and … …ſ his …ace), having determined even from his infancy to ſet him …art f…r his … ſervice, in his due time actually and effectually called him, and illumi…d his mind with th ſaving knowledg of his Son, appointed(c)Act 9.15. that he ſhould …r…ch him and make him known to the Gentiles. He ſhews, that being thus miraculouſly call…d and commiſſionated to preach the Goſpel, he immediately ſet about it, not conſulting with any man living whether he were rightly in…tructed in the Goſpel, or wh…ther he had power ſufficient to preach it. Neither went he up to J…ruſalem to conſult Peter, or James, or any of the twelve, that were inſtated in that …ff… bef… him, but went preſently from Damaſcus into Arabia, and there preached the G…ſp…l for three years, and ſo return'd to Damaſcus again. After th… h… w…nt up to Jeruſalem to ſee and viſit Peter (d)See Sect. 3. of Chap. 2., but he ab…d… with him only … days, and beſides him, he ſaw no other of the Apoſtles there, ſave only …, Chri… …inſman, the reſt (probably) being gone out to preach the Goſpel abroad. N was t… the truth of what he here delivered, (it being a matter of gr…at import … and … which the ſucceſs of his Miniſtry much depended, that theſe things ſh…ul… … …lieved concerning him), he ſolemnly calls God to witn…ſs, confirming it by a…th. After this (he tells them) he preached in Syria and Cilicia, with the approbation of the Apoſtles and Churches of Judea, that received …nd, … the Chriſtian faith, who knew him not ſo much as by f…ce, (ſo far was he … being in…tructed by them), but hearing of him, and being certified of his wand…ful converſion, and how he was turned from being … p…rſecutor to be a preacher of the Goſpel, they glorified God for his grace ſ… extraordinarily manifeſted towards him. From Ver. 10. to the end.
Chap. 2d. 3. He farther ſh…ws them, that fourteen years after, being m…ved by an extraordinary inſ…, and command from God, he went up to Jeruſalem again with Barnab…s and Titus, and there did particularly(e)foreign acquaint them ſt…eminent of the Apoſtles with the Doctrine which he had pr…ached among the Gentiles, that by their conſenting unto it, as the fame which th…y themſelves did preach, his bypaſt and future labours might have the more ſucceſs; which otherwiſe (as it ſeems) were in danger to be hindred and fru…trated by the Calumnies of his adverſaries, who affirmed, that the Apoſtles at Jeruſalem did not approve of the Doctrine which he preached. Therefore as a teſtimony of their agreement with him, (he tells them) the other Ap…ſtles did clearly j…in with him, in the point controverted between him and his adverſaries, judging Circumciſion t… be a thing not neceſſary to ſalvation, elſe they would have required Titus (who came with him, and was born of Gentile Parents) to be circumciſed, which …t they did not. And the reaſon why they did it not, he ſhews, was, becauſe ſ…m… … brethren that … gr…at urgers …f the neceſſity of Circumciſion, and the other Levitical ordin…nc…s (and were brought in to be members of the Church of Jeruſalem by fr…ud, and h… reaſon of their large pretences t… piety), had ſecretly convey…d themſ…l…s that m…ting which he had with the other Apoſtles, and that pur…ſ…ly to ſee…t…h th… he would, before them, ſtand to, and defend that liberty and freedom … the Ceremonial Law, which he had preached among the Gentiles, as a part of Chri… purchaſe. If he had …d ne it, they w…uld have triumph…d ver him as … it had …eanted bef…re the Ap…ſtl s, what he had before others affirm…, and ſo would have endeavoured, to bring back the Chriſtian Gentiles and the whole Church to the bondage of the Ceremonial Law. And hence it was, that neither he nor the other Apoſtles would yield to the importunate deſire of theſe falſe Brethren, no not for an hour, (that is, ſo far as to uſe Circumciſion, that one time), and that becauſe this had been to ſubject the Apoſtles and the truth to their adverſaries, and ſo the purity of the Goſpel Doctrine would not have been maintained among the Churches of Chriſt, and particularly not among the Galatians. And as a further evidence, that his calling and office were from God, he ſhews them, that at that meeting which he had with thoſe Apoſtles, who were looked upon as the chief…ſt, viz. Peter, James, and John, and which his adverſaries boaſted of as his Superiors, when they had heard his Doctrine, they corrected nothing in it, nor added any thing to the knowledg he had before. And for their perſonal priviledg s, viz. that they had ſeen Chriſt in the fleſh, and were Apoſtles before him even when he was a Perſecutor, &c. theſe things he took no notice of, becauſe G…d regards no man for external things, by which they are outwardly valu… or eſteemed among men; and can make uſe of the meaneſt as well as the moſt excellent inſtruments in his ſervice. But on the other ſide, when thoſe ſame Apoſtles who were deſervedly reputed pillars of the Church (as being under God great upholders of it by their gifts, dilligence, and fidelity) had by certain evidences found, that the Apoſtolick office to preach to the uncircumciſed Gentiles was committed to him, as the Apoſtolick office to preach to the Jews was committed to Peter, and that the like aſſiſtance, bleſſing, and ſucceſs did accompany the labours of the one as well as of the other; theſe three Apoſtles (perceiving the grace and gifts, both ordinary and extraordinary which were beſtowed upon him, fitting him for the Apoſtolick office), they did, without much more ad…, acknowledg him and Barnabas for their Collegues or fellow-Apoſtles, giving them the right hand, in teſtimony thereof. And as a token of their mutual agreement in dividing their Charge, they conſented that Paul and Barnabas ſhould go to the Gentiles, and that they three would go to the Jews (f)Which Paction is nothing contrary to what is held forth, Act. 15.7. For Chap. 2 Peter ſpeaketh not there, that his ordinary Charge was to preach to the Gentiles, but only of that act of his mentioned Act. 10. whereby he was at one time imployed to preach to them.. And as a further teſtimony of their agreement, theſe three Apoſtles did earneſtly recommend to Paul and Barnabas the collecting of ſome charitable contribution among the Churches …f the G…ntiles(g)1 Cor. 16.1., for the ſupply of the p…or Chriſtian Jews (h)Rom. 15.25., which they very readily agre…d to, and diligently performed, as we may ſee, 2 Cor. ch. 8. & ch. 9. L…t y, to evidence yet further the divine authority of his office unt… them, and that he was n…t inferiour to the other Apoſtles, he tells them, that as an Apoſtle …f Chri…t, and by vertue of his Apoſtolick office, he did with authority …, and boldly and freely oppoſe himſelf to Peter, one of the chief Apoſtles, when in his practice at Antioch, he declined from the Doctrine taught by himſelf, concerning the abrogation of the Ceremonial Law. For whereas bef…re ſ…m… J…ws (that w…r friends …f James)(i)Cauſa hujus pernicioſae diſſimulationis indicatur, nempe eum timuiſſe Jacobi familiares. Hac Ill…r. came from Jeruſalem, Peter did h…ld fellowſhip with the Chriſtian Gentiles, and did eat freely with them (which h… di… agreeably t… the Doctrine of Chriſtian Liberty, by which all differences …f m…ts and nations were removed under the Goſpel, as Peter himſelf was inſtruct…d by Viſion, Act. 10.15.), but when th…ſe Jews were come, he ſeparated himſelf from the Gentiles, as if it had been unlawful for him to eat with them, and this thorough fear of offending thoſe f…re mentioned Jews (who were tenacious of the Ceremonial Law); by which bad example of his, ſome of the other Chriſtian J…ws, that were at Antioch, were drawn aſide, yea and Barnabas alſo was drawn into the ſame diſſimulation, carrying it ſo, as if fellowſhip with the Chriſtian Gentiles had been unlawful, whereas both himſ…lf and Peter very well knew the contrary. Now when Paul ſaw that they walk…d not uprightly according to the true D…ctrine of the Goſpel, he publickly expoſtulated with Peter, and demanded of him, why he (being a Jew) had caſt off the Yoke of the Ceremonial Law, and uſ…d hss Chriſtian Liberty, (living after the manner of the Chriſtian Gentiles when he ſaw occaſion) and yet inf…rced this yoke on the Gentiles, endeavouring thereby to induce them to think that it was n…ceſſary now for them under the G…ſpel, to …bſerve th… C…rem…ial law whereas it was never given unto them, nor they ever obliged to obſerve it, no not before the coming of Chriſt. Ʋpon the whole matter, for ought that appears to the contrary, Peter did herein yield to Paul as having truth on his ſide. From Ver. 1. to the 15.
4. He comes now to aſſert and confirm the Goſpel-doctrine of Juſtification by Faith in Chriſt, (which he had before preached to them), againſt the corrupt Doctrine of his adverſaries, who urged the ſtrict obſervation of the Ceremonial Law as neceſſary thereunto, by vertue of a Divine Precept ſtanding yet in force, as may be gathered from the Ap ſtles reaſoning. Chap. 3.19.25. & Chap. 4.3, 4, 5.
And that he may ſtrike at the root of this moſt dangerous error, he excludes all works in general, not only thoſe of the Ceremonial Law, but of the moral alſo, yea all works of our own whatſoever, from having any influence upon our Juſtification. This he proveth, 1. Becauſe they that were Jews by birth, and ſo faederally the holy people of God, (and not ſuch profane idolatrous ſinners as the Gentiles were, who were ignorant of the Law of God, and ſtrangers from the Covenant of God), found it neceſſary to renounce the works of the Law in point of Juſtification, and to ſeek righteouſneſs only thorow Faith in Chriſt; therefore much more ought they Galatians, and other Gentiles ſo to do, and eſpecially ſeeing the Spirit of God affirmeth, Pſal. 143.2. That no man, whether Jew or Gentile ſhall be juſtified, to wit, by the works of the Law (k)This Clauſe is here ſupplied by the Apoſtle without adding to the ſenſe. The like addition of words for explication without wronging the ſenſe is frequently uſed in the N. T. where Scriptures are cited out of the Old T. as Math. 4.10. compar'd with Deut. 6.13. Heb. 10.5. compar'd with Pſal. 40.6, 7, 8.. 'Tis therefore by the Faith of Jeſus, or by Faith receiving and reſting on Jeſus Chriſt, and that moſt perfect righteouſneſs of his, that we are juſtified. But here he prevents an Objection which he foreſaw ſome of the adverſaries of this Doctrine would be apt to make. They will ſay, that if we ſeek to be juſtified by Faith in Chriſt alone, and not by the works of the Law, then people may live as they liſt, and freely indulge themſelves in ſin. He anſwers, That though it ſhould ſo happen, that ſome who profeſs to ſeek Juſtification by Faith in Chriſt alone, ſhould be found notorious ſinners(l)See 1 Cor. 12.28. Faith here and elſewhere (ſee Chap. 1.23.) is taken for the Doctrine that is to be believed., yet it would not from thence follow that Chriſt is the Miniſter, Author, or Teacher of ſin. That inference, he rejects with abhorrence and deteſtation. For he had in delivering this Doctrine of Juſtification unto them, ſhewed, That the ſame Faith, that lays hold on Chriſt for righteouſneſs, doth reſt upon him alſo, for grace, and ſtrength to ſubdue corruption, and he had by many ſeri…us admonitions ſtrove to b…at down ſin among them, therefore if he ſhould now, by any thing he ſhould preach, enc…urage ſin, he ſhould tranſgr…ſs againſt the Laws of uprightneſs, which ought to be found in every faithful Teacher. And that this Doctrine doth not of it ſelf encourage to ſin, he proves by his own example. For (ſays he) I thorow the Law am dead to the Law (m)Si modo fruſtrà, q. d. Non tantum fruſtrà paſſi eſtis, ſed etiam cum damno & detrimento, niſi ad bonum mentem redeatis.that I might live unto God; that is, by the knowledg of the ſpirituality of the Law, and the perfection it requires, I have learned, that I am a great ſinner, that I have not power perfectly to perform it, that I am therefore ſubject to the Curſe of it, and ſo I cannot be juſtified by it. I am ſo far dead to the Law, as not to put any confidence in my obedience to it, for my juſtification (n)De Scripturâ loquitur foreign. Scriptura hic ſumitur per Metonymiam effecti, pro eo qui eam dedit. Chryſost.; yet I am not ſo dead to it, as to look upon my ſelf as freed fr…m it, as it is a rule of holy living: But deſpairing of obtaining Juſtification and Salvation by my obedience to it, I am forced to fly to Chriſt, that from him I may receive not only Juſtification, but grace and power to inable me to live unto God. And as Chriſt was crucified on the Croſs, ſo by grace derived fr…m him, I crucifie my corruptions, and ſ… I live a new and ſpiritual life, not having this life from my ſelf, but from Chriſt, who liveth in me by his ſpirit. And he being the root and ſpring of this new life, I derive it from him by vertue of my union with him; and the band of my union with him, is my faith in him. And the conſideration of his great love in dying for me, is a ſtrong inducement to me, to endeavour to live holily, that ſo I may pleaſe him. He further ſh…ws that if we ſhould be juſtified by the law, or works d…ne in obedience to it, we ſhould fruſtrate and make v…id the grace of God. For if Juſtification be by works, it cann…t be by grace, Rom. 11.6. And laſtly, Chriſt's death had been in vain, if the Juſtification of a Sinner could have been obtained by his own works, from ver. 15. to the end.
5. Having ſharply reproved theſe Galatians for their defection from the truth, Chap. 3 (among whom Chriſt had been ſo evidently preached, and his ſufferings, with the cauſes of them, ſo clearly opened and ſet forth, as if all had been done before their eyes); he uſeth ſeveral other arguments to reduce them, and to demonſtrate to them, that juſtification was by Faith and not by Works. And in order hereunto, he firſt appeals to their own experience, and demands of them, whether the gifts and graces of the Spirit, both ordinary and extraordinary, that were now found in their Church, were conferred on them till the Goſpel was preached among them?(o)The calling of the Gentiles, and their Juſtification by Faith, was foretold about two thouſand years before it fell out. He asks, whether they received them by the works of the Law, [that is, by hearing the Doctrine of juſtification by works preached], or by the Hearing of Faith *Tanquam laetum aliquod nuncium praedicavit, pro evangelizavit, h. e. Deus ei indicavit, quod poſtea in Scripturas ſacras relatum eſt., that is, by hearing the Doctrine of juſtification by Faith preached. And if ſo, Was there any reaſon, that having by the preaching of the Goſpel (which is a miniſtery of the Spirit) received ſuch great benefits, and ſo begun to be a Chriſtian Church, they ſhould now think it neceſſary to take in the Law? Would they now end in the fleſh, and return to thoſe external Moſaical carnal Rites, as if their juſtification could not be perfected without them? This he ſhews would be a point of great folly and abſurdity in them. 2. If they ſhould ſeek juſtification by works, or partly by faith, and partly by works, Qui de fidelium numero ſunt.they would loſe all the fruit of their former ſufferings for the truth; which would have been rewarded if they had proved conſtant to the laſt; but now they will be in danger not only of loſing their reward, but of incurring further danger(p)See Notes on Rom. 1.17., and bringing a heavier condemnation upon themſelves f…r their defection. 3. He reſumes and amplifies his firſt argument, ſhewing, that the Lord had not only accompanied this Doctrine of juſtification by faith, with the ſaving graces of his Spirit among them, but alſo with other extraordinary gifts, ſuch as the working of Miracles, ſpeaking with ſtrange Tongues, curing of Diſeaſes; which were ſo many confirmations, that this Doctrine was of God. 4. Having put a cloſe to that argument brought from their own experience, he adds another, brought from the example of Abraham, who though he did abound with many virtues and good works, yet he was not juſtified by thoſe, but by faith only; which he proves from Gen. 15.6. where 'tis affirmed that Abraham believed in the Lord for the accompliſhment of that prime promiſe of the Covenant made unto him, that in the Meſſias (who was to come of him), he himſelf and all the nations of the earth ſhould be bleſſed, Gen. 12.3. And the multiplication of his Seed was promiſed as a means to bring it about. This faith of Abrahams laying hold on the meritorious obedience of the Mediator, the bleſſed ſeed promiſed; he ſhews, was imputed or reckoned to him for Righteouſneſs, or accepted of God for his juſtification. And hence he inferreth, that only they who are of the faith (or ſeek after juſtification by faith), are the true Children of Abraham, who following his ſteps, ſhall ſucceed him in the inheritance of that great Bleſſing, viz. of gratuitous righteouſneſs and juſtification thereby, which he by faith obtained, See v. 9. And the SpiritqEx fide ſunt qui innituntur merito Chriſti pro nobis ſatisfacientis. Ex operibus L…gis qui impituntur propriis meritis & probitati & ſanctitati propriae. (who ſpeaks in the Scriptures) knowing this to be the Counſel of God, that the Gentiles alſo ſhould be juſtified by faith, he revealed this promiſe(r)Ut promiſſionem Spiritûs acciperemus, i. e. promiſſum Spiritum. Eſt autem illa Spiritus ſancti promiſſio, J…r. 31.33. & 32 40. Ezek. 11.19, &c. 36.27. Joel 2.29. Zach. 12.10. (which is called the preaching of the Goſpel) to Abraham (*)Ce…te ſ…mence don…, c' est Christ c' est à dire. L' Egliſe qui constitue ſon corps, par la for p…r loquell… elle l'embraſſe. Amirant fur les Epiſtres., viz. that In his ſeed, that is, Jeſus Chriſt, (who was to come of him, Gen. 22.18.) all nations ſhould be bleſſed. So that all that are of faith (*)Act. 7.38. Heb. 2.2., or true believers, whether Gentiles or Jews, do partake by faith of all thoſe ſaving bleſſings, which believing Abraham did partake of; among which, free juſtification is the chief. 5. He ſhews, that they who are of the works of the Law, that is, who ſeek to be juſtified by works done in obedience to the law, are under the curſe of God, and ſo not juſtified; the Law pronouncing a curſe upon every one who fulfilleth it not in every particular, Deut. 27.15, 16, 26. 6. He further adds that no man can be juſtified by his perſonal obedience to the Law, becauſe righteouſneſs and life cometh by faith, as he proveth from Hab. 2.4. (ſ)Ver. 15. Humanitus loquor.The juſt ſhall live by faith. Now the way of juſtification which the Law requireth, cannot conſiſt with the way of juſtification by faith (t). For the Law promiſeth life to him only who performs exactly what it preſcribeth, and ſo hath a perfect inherent righteouſneſs in himſelf, as he proveth from Lev. 18.5. where the voice of the Law is, The man that doth them (viz. thoſe things which the Law requires) ſhall live in them or attain eternal life by them: But the voice of the Goſpel is, that They that believe in Jeſus ſhall be ſaved. 7. He ſhews not only, That we are juſtified by Faith, but How Faith doth juſtifie, viz. not for any merit or worth in it ſelf, but as it cloſes with Jeſus Chriſt, whereby all the bleſſings purchaſed by Him, are made over to us: for Chriſt hath delivered us from the Curſe of the Law, by taking up…n him the Curſe due to us, and ſubjecting himſelf to death, even the curſed death of the Croſs for our ſakes, Deut. 21.23. And from his death, he ſhews, a double benefi… d…d flow: Firſt to the Gentiles, the bleſſing of Abraham coming upon them, viz. the bleſſing of Church-priviledges, divine ordinances, of reconciliation with God, adoption, &c. which before the time of Chriſts death they were Strangers unto: The Second to the Jews jointly with the Gentiles, who being by Chriſts death joined in one body, and bec…me one ſeed of Abraham do by Faith in Chriſt receive a plentiful communication of the Spirit(u)foreign. promiſed in the times of the Goſpel. 8. He reaſons from humane(x)Gen. 12.3, & 17.4. & 22.17.18. tranſactions, viz. From Covenants made among m…n which if ſolemnly confirm'd by Oath and other uſual ſolemnities cannot without injuſtice be broken or diſannul…'d, nor any condition deſtructive to them be afterwards ſuperadded. In like manner he ſhews, God made a Covenant with Abraham, and his ſpiritual ſeed, wherein he promiſed ſpiritual and eternal bleſſings, to all thoſe that ſhall believe in his Son, the promiſed Meſſias. Now Abraham had two ſeeds *, a ſpiritual (repreſented by Iſaac) who ſeek juſtification by Faith only; and a carnal (repreſented by Iſhmael), who ſeek juſtification by the works of the Law. He ſhews, that the Covenant was not made with Abraham and both theſe ſeeds, but only with one of them, that is, with all true believers, who are the myſtical Body of Chriſt, and by virtue of their union with him, collectively called here by his Name. This Covenant he ſhews, was made and confirmed unto Chriſt(y)Mediator non eſt unius partis ſed duarum, earumque diſſidentium. Cum igitur Meſe… Mediatorem ageret inter Deum & populum, hoc ipſo teſtatur, eſſe diſſidium inter du… iſta… partes. Deus autem unus eſt. Iſque ſemper idem, ſemper ſibi conſtans. Diſſidium igitur illud non Dei, ſed hominis mutationi deputandum eſt. Jac. Capollus. or with reſpect unto Chriſt, and to all true believers in him both Jews and Gentiles (of whom he is the head) four hundred and thirty years before the Law was given. And therefore if any ſhould ſay, The way of juſtification by Faith in the promiſe, did h…ld go…d before the Law was given; but when the Law was given, that way was altered, and juſtification by works eſtabliſhed: this he ſhews, cannot be, ſeeing the Law was given ſo many years after the Covenant was confirmed(z)Scripturae tribuitur quod Deo. vid. Rom. 11.32. Ver. 21. Fides Jeſu… Chriſti, i. e. in Jeſum Chriſtum, Apoc. 14.12.; and therefo…e cannot v…cuate or diſanull it. If therefore the inheritance of eternal l…fe (whereof the Land of Canaan was a type and pledg) be to be obtain'd by obdience to the Law, it cannot be obtain'd by Faith, whereby the grace and bleſſing promiſed in Chriſt is received. For theſe two cannot ſtand together. Now God gave it to Abraham freely, and of pure grace, promiſing it unto him on condition of his Faith without any merit on his part. And in like manner all that deſire to approve themſelves the true Children of Abraham, muſt obtain it, ſeeing there is but one way of Salvation. From v. 15. to 19.
6ly. He comes now to anſwer ſome Objections, which might be made againſt what he had ſaid.
Object. 1. If works done in obedience to the Law do not juſtifie, then the Law upon Mount Sinai ſeemeth to be given in vain. For why was the Law given, enjoining ſo many moral, judicial, and ceremonial duties, promiſing life unto the obedient [Lev. 18.5.], and threatning Gods wrath and curſe to the diſobedient [Deut. 27.26.], if the inheritance come not by the Law? In anſwer hereunto, the Apoſtle ſheweth, that one main end why the Law was added to the Promiſe was to diſcover ſin [Rom. 3.20.], and reſtrain from Sin, and to make men ſeek out for a remedy, and ſo to be a Covenant ſubſervient to the Cov…nant of Grace. And this diſpenſation (as having more of terror than love in it) was to continue during the infant-ſtate of the Church, …ven till Chriſt ſhould come in the fleſh, to whom the inheritance was promiſ…d, as being Head of all thoſe that ſhall be heirs, and by whom they ſhall obtain it. And this God ſhewed by the glorious and dreadful manner of his giving the Law, by the miniſtry of Angels, *Act. 7.38. Heb. 2.2.and his appearing then in ſuch terror that there was no acceſs for ſinful man to him, but by a Mediator; and therefore upon the peoples requeſt, Moſes was appointed the Mediator between God and them at that time [Exod. 20.19. Heb. 12.19.]; being therein a type of Chriſt, the only Mediator of Propitiation. Now he ſhews, that there is no need of a Mediator, but when there is a diſagreement or difference between two parties(aa)As he is call'd our hope, 1 Tim. 1.1.. And God is one party of the two here, who is offended with ſinful man, and is to be aton'd. Since therefore the people by reaſon of their great guiltineſs, and manifold violations of Gods Law were not able to make atonement for themſelves, they might from hence learn how much they needed a Mediator to make atonement for them.
Object 2. Then it will he ſaid, that the Law is againſt the Promiſes of God. He anſwers, No. For the Law was not given on Mount Sinai to afford life and juſtification by obedience to it (ſeeing it could not perfectly be kept); but rather to convince of ſin, and condemn for ſin, that men, diſpairing of any help in themſelves, might ſpeedily betake themſelves to Chriſt for life. So that the Law is not contrary unto, but ſubordinate and ſubſervient to the Promiſe. For God in the Scriptures(bb)Sub elementis mundi, i. e. ſub Ceremoniis quibus Deus veterem mundum Chap. 4 erudiit. Piſc. Framu… ſubjecti ritibus illis qui nobis cum mundo erant communes; qualia ſunt, Templa, Arae, Victimae, liba, foreign, & ſimilia, impoſita Iſraelitis in hoc ne talium amore ad idol… dilaberentur. Grot., (or in the legal diſpenſation of the Covenant of Grace, which ſtood in force during the time of the Old Teſtament), hath concluded all under ſin, that is, hath declared all men by nature, ſince the Fall, to be under ſin, that ſo laying aſide all confidence in themſelves, they may fly by Faith to Chriſt for righteouſneſs and ſalvation, which are the great things promiſed in the Covenant of Grace. From v. 19. to 29.
Object. 3. Seeing the Law, or that legal diſpenſation of the Covenant of Grace was ſo uſeful to the antient Church, and ſo ſubſervient to the Promiſe, Why then did Paul cry down the uſe of it, eſpecially the practice of the Ceremonial Law, now? He anſwers, that, Before Faith came [that is, the Object of Faith, viz. Chriſt Jeſus (cc)foreign Hic ego vertendum puto non quonsam ſed qu…d foreign, ſenſuſque ſit, Quod autem filii ſitis, inde manifeſtum eſt quia miſit Deus Spiritum filii fui in corda veſt…a. Hac. Illyr., or the more clear and full manifeſtation of the Doctrine of Faith, which was about the time of Chriſts death and aſcenſion], the Law was very uſeful to the Jews, becauſe they were by it, as by a military Guard, kept from being mix'd with other Nations in Religion, and were ſhut up thereby as in a priſon under ſin, and the curſe due to ſin, that ſo they might be the more prepared, and as it were neceſſitated, to embrace the Doctrine of Salvation by Faith in Chriſt (which was, during that diſpenſation, but darkly revealed), when it ſhould be more clearly diſcovered; the full revelation whereof they were by this means kept more intent upon. So that the Law, that is, Moſes's Oeconomy, confin'd them within the bounds of Faith, that they ſhould not ſeek for juſtification by their own inherent righteouſneſs, or works, or any other way than only by Faith in the Meſſias. Yea the Law was their School-maſter in their minority, to inſtruct them to repair to Chriſt for pardon. Thus (he ſhews) the legal diſpenſation of the Covenant of Grace was of good uſe to the ancient Church; but denies that the uſe of it ought to be continued now, when the Doctrine of Faith is ſo clearly manifeſted: Yea on the contrary, (he declares), that it is now to be abrogated, and the Chriſtian Church freed from the obſervation of it, becauſe it was to exerciſe the office of a School-maſt r only over Children in their minority; but can have no authority over believers now, who in compariſon of them, are to be l…oked upon as grown men. For the Chriſtian Church, viz. all true believers, whether Jews or Gentiles, and in particular, all the faithful among the Galatians were now like a Son come to age by reaſon of their Faith in Chriſt (who is now come in the fleſh) and therefore are not under the childiſh paedagogy of Ceremonies, or the Moſaical outward legal diſpenſation of the Covenant of Grace.
Object. 4. But falſe Teachers might here object, that though it be admitted, that the Law or Moſaical diſpenſation given on Mount Sinai was added to the Promiſe to be ſubſervient to it; yet Circumciſion was given to Abraham with the Promiſe, as the i…itiat…ry ſeal of it, Gen. 17.10. Therefore though the Law or legal diſpenſation be abrogated; yet Circumciſion was to be kept in the Church, as that which was given before it, and without which none can be accounted Abraham's Seed, or Heirs according to the Promiſe. The Apoſtle anſwers, that Baptiſm, which ſignifieth and ſealeth our ingrafting into Chriſt [Rom. 6. 4.5.] was ſubſtituted in the place of Circumciſion, and is ſufficient for compaſſing all thoſe ends for which Circumciſion was inſtituted; becauſe they who are baptized into Chriſt do put on Chriſt, and ſo are incorporated and made one body with him; they carry his Name, pr…feſs to be his, are eſteemed to be in him as members of his …ody. And all that have true Faith in Chriſt are thus really incorporated into him, and made one body with him, of what Nation or Condition ſoever they be. So that Circumciſion, which by virtue of its inſtitution, did ſerve to keep up a diſtinction between Jew and Gentile [Exod 12.48.] cannot here be uſeful, ſeeing now all diſtinctions are to be removed, and Circumciſion, being one main part …f the partition wall betwixt Jew and Gentile, was not any longer to ſtand in f…rce. For whatſoever Nation, Rank or Sex any be of, it is all one in this matter. None are debarred from Chriſt, n…r yet the more accepted by him, for any of theſe things. And all Believers of what condition ſoever, are all one body in Chriſt Jeſus; and if they be Chriſts, and by Baptiſm ingrafted into him, they are true Children of Abraham, though they be not circumciſed, and apparent heirs of the heavenly inheritance, given unto Abraham by Promiſe. From v. 23. to the end.
Chap. 4 7ly He goes on further to clear the freedom of Chriſtians from the Moſaical O…conomy by the ſimilitude of an Heir, who while he is a minor, and under-age, is n… at his own liberty or diſpoſal, but in point of ſubjection, like a ſervant under the Guardianſhip of Tutors or Governours, until the time appointed by his Father be come out; longer than which, he is not to remain in the ſtate of ſubjection. So ſays he, Gods Church (whereof we are members) formerly was kept in bondage and ſubjection under that ſtrict and rigid adminiſtration of the Moſaical Oeconomy, and tyed to a number of Ceremonial obſervances(dd)Idola Dii nuncupativè non ſubstantivè. Bernard. and bodily ſignificant rites and figures whereby G…d inſtructed the former age of the World, and which were a kind of bondage and ſlavery to the outward man. But when the fulneſs of time was come, which God had appointed for the finiſhing this Oeconomy; he ſent his Son into the W…rld, who was incarnate, and ſubjected himſelf both to the Precepts and Curſe of the Law, that he might redeem them that truly believe in him from the Curſe of it, and the whole Church in general from that rigor and ſervitude under which they formerly had been, as to their outward eſtate [Eph. 2.15.], and that they might attain to the adoption of Sons grown up. And as a Teſtimony of their Adoption, and …dvancement to the priviledg of Sons now grown up, God had ſent forth the Spirit of his Son into their hearts(ee)Cogniti eſtis à Deo, i. e. in gratiam recepti, & pro filiis habiti; nam verba ſenſûs apud Paulum per uſitatum Hebraiſmum conn…tant affectum: Ut Cogniſco oves, Joh 10. i. e diligo. clearly teſtifying this to them, and inabling them (tog…ther with other Sons of God, both among Jews and … …tiles), with a cheerful voice to call God Father *Clamare Metaphoric foreign & fiduciam illum fidelium ſignificat, de quâ 1 Joh. 5.14. Heb. 4.16. quod Spiritui ſancto tribuitur, quia illius illuſtratione & inſtinctu contingit. Gomar.. And as to this, they mi…ht conſult their own experience. They might therefore aſſure themſelves they were no more in that ſervile condition under the Yoke of Ceremonies, but in a free ſtate, as Sons grown up, and Heirs actually partaking of their Fathers Goods, (viz. of his ſpiritual Graces), and that in a larger meaſure than the ancient Church enjoyed before; and all thorow Chriſt who hath merited and procured theſe bleſſings for us. From v. 1. to 8.
8ly. Having now ſufficiently proved by Scripture and Reaſon the freedom of Chriſtians from that ancient legal diſpenſation, and more eſpecially from the Yoke of the Ceremonial Law, he endeavours further to faſten this truth upon their minds, both by ſharp reproofs, and moſt affectionate inſinuations. And firſt, he ſhews them, that when that legal diſpenſation was in force, they (viz. the Galatians who were Gentiles) were ignorant of the true God, and worſhipped dumb(ff)Quomodo convertimini foreign] Vocula foreign reſpicit non rem eandem ſed ſimilem. Galatae reb…s terrenis, & in utilibus ſervierant, viz. idolis, jamque denuo ſe convertere volebant ad ſervitutem Ceremoniarum Legalium, quae itidem erant re… terrenae ac per ſe neminem ſervare poterant, neque, Chriſto exhibito, quicquam amplius utilitatis habere poterant. Glaſſ. Re…picit voculi foreign non continuationem actus prioris, ſed ſimilis novi inchoationem. Egena vocat Elementa quia facta erant evanida poſtquam Corpus vener…t, unde á Chriſto ad Ceremonias Moſaicas relabi, nihil aliud erat quam neglectis ſummis op…bus mendicitatem fectari. Idols, and conſequently were not born, or brought up under th… paedagogy of the Law as the Jews were, wh… therefore might pretend ſome excuſe for their unwillingneſs to depart from it. But afterwards by the preaching of the Goſpel (which God of his free and rich mercy ſent unto them, and not for any deſert of theirs), they were brought off from their ignorance; and came to know the true God: whereas, before they look'd not after him, but lay immers'd in their Idolatry: and they were not only brought to know him, but to be known of him (gg)Dies obſervatis] nimirum conſuetudine judaic…, prout erant umbrae futurotum., that is, to be acknowledged and owned for his: whereas before their Converſion, they were not known of God in this ſenſe. And being thus brought into the Liberty of Sons grown up, he wonders at their folly and ingratitude, that they would ſubject themſelves to the bondage of the Moſaical Elements or Ceremonies, which had now no figurative or ſacramental ſignification as formerly they had (when they were ſhadows of Chriſt to come), and therefore were weak, yea poor and beggarly, not being able to afford any ſolid conſolation to th…ſe who obſerved them. He wonders that they who had been in bondage formerly unto Idolatry, ſhould deſire to be in bondage again(hh)foreign. Fui aliquando quales vos nunc eſtis, exiſtimans pietatem eſſe Circumcidi, &c. viz. to thoſe weak and poor Elements, under ſubjection to which they never had been before. He inſtances in ſome of thoſe Elements unto which they had turned. He tells them, he underſtands they obſerved(ii)Hieronymus ſuſpic…tur Apoſtolum cum primum Galatas adiret aliquâ infirmitate corporali detentum fuiſſe. N…m tradunt eum gr…viſſimum capitis dolorem faepe perpeſſum, & hunc eſſe Satanae …ng…lum qui oppoſitus ei …uerat ut eum colaphiz… t. (after the manner of the carnal Jews expecting to be juſtified thereby) their Sabbaths, New-moons, Anniverſary Feaſts, as …f the Paſſeover, Pentecoſt, and Tabernacles, and the Year of Releaſe which was the Seventh, and the year of Jubilee which was the Fiftieth. Which things made him fear he had preached the Goſpel and the Doctrine of free Juſtification by Faith in Chriſt in vain among them. From v. 8. to v. 12.
9ly. He lovingly exhorts them to return to that wholeſom Doctrine of Juſtification by Faith, without the works of the Law. Brethren I beſeech you (ſays he), be as I am, for I was as you are (kk)Quae igitur tum erat beatitudo veſtra, i. e. Qualis & quanta! Quantus ubique erat rumor vos beatos praedicantium!, that is, Take me for your example, who was once as zealous for thoſe Legal Rites, as any of you are at this preſent. But now I count them, and all things elſe, but dung in compariſon of the excellent knowledg of Chriſt [Phil. 3.9.]. He tells them, that they had no reaſon to ſuſpect that what he ſpake proceeded from any ill will towards any of them, or from any particular reſentment; for they had not done him any perſonal injury. H… only pl…aded the cauſe of Chriſt, and did not vent any private paſſion of his own. Nay he was ſo far from apprehending any injury from them, that he acknowledges they had ſhewn much love, and reſpect to him, when being infirm in body, and much broken with afflictions, he came firſt to preach the Goſpel unto them; and yet by thoſe trials(ll)Si, ſal…â pietate & j…e naturae, fieri potuit. wherewith it pleaſed God to exerciſe him, they were not tempted to deſpiſe his Perſon or Doctrine, but received him as if he had been one of the holy Angels of God, nay as Jeſus Chriſt himſelf. He asks them, where is that(mm)foreign, i. e. me Paulum: non enim legendum foreign. Piſcat. bleſſedneſs now, which they once thought they enjoyed by his coming am…ng them! Time was, when they thought themſelves ſo bleſſed by his preſence, that th…y could then even almoſt have plucked out their eyes (nn)q. d. Non conſideratis ſenſum foreign verborum Moſis.for him, to have done him good. And (ſays he) am I, who formerly was ſo precious to you, become now your enemy, becauſe I declare the truth of God to you? As for the falſe Apoſtles, they indeed pretend great love to you, and zeal for you; but what … their ends therein, but that they may exclude us(oo)He had alſo ſeve…al Sons by K…turah, Gen. 25.2. But theſe two are only ment…n…d, as being appointed by God to prefigure the preſent purpoſe: that you may affect them. He tells them, they were once zealouſly affected towards him and his D…ctrine; and 'tis good (he ſhews th…m) to be conſtantly zealous in a good thing, and ſo he would have them to be, and that as well what he was abſent from them, as when he was preſent with them. He further tells them, they were his Children, whom with much pains and travail he had brought forth to Chriſt, and had brought them to take on them the Chriſtian profeſſion, but now they h…d ſhamefully fallen off from it, ſo that he was in travail and pain a ſecond time, till the pure Doctrine of Chriſt be again eſtabliſhed among them, and till they receive again the right ſhape of Chriſtians. He tells them, he much deſired to be with them, that being fully acquainted with their ſtate he might accommodate himſelf accorddingly to th…m, either in meekneſs or ſeverity: and might change his voice, either by turning his complaints into praiſes; or his ſpeech into groans, and his words into tears to bewail their Apoſtacy: and by thoſe true ſignifications of his affection, perſwade them to return to their former profeſſion; for now he was ſomewhat perplexed and p…z…d how to deal with them. From Ver. 12. to the 21.
10ly. He comes now further to clear the Doctrine of Juſtification by Faith, and not by works, from an inſtance taken from Abrahams Family, where by a typical Allego…y, this whole matter is repreſented. The plain import of which is this, that they who ſeek Juſtification by works are in a ſervile, miſerable, and curſed condition, and at laſt ſhall be caſt out from the preſence of God, and the Society of the Saints; and they that ſeek Juſtification by Faith in Chriſt are …ree Sons of the Family of God, and bleſſed, and ſhall at laſt certainly attain to an inheritance of life eternal. He exp…ſtulates therefore with the Galatians, that they ſhould affect this ſervile, miſerable and curſed condition. And firſt, He cites his Adverſaries, and all others who (contrary to G…ds command) did voluntarily again put themſelves under the Yoke of the M…ſaical Law, and ſought to be juſtified by works, to hear what the Law it ſelf (or that Collection of the five books of Moſes, which is called the Law) doth ſay, that is, to conſider the ſenſe and ſcope of the Law (pp)Cauſam reddit cur Agar, illud foedus ſignificavit: Quia, & Mons Sinai ubi ſactum eſt illud foedus, vocatur Agar foreign (nempe, quia ibi eſt oppidum Aga…, unde Agar…ni) & Gens Agarena. & ſinguli ad eam pertinentes, ſubjecti erant Circumciſioni & Sacrificiis, & dierum diſcrimini; quanquam, non Lege Moſis, ſed ex ſuis Legibus, aut moribus Iſmaelitarum, qui & Agareni & Saraceni. Grot. Mon… Sinai ab Arabibus dicitur Agar. inhabitavit Agar deſertum iſtud, & inde Arabum natio illa, dicta eſt Hagarena: ſcilicet ut Populo, ita & Monti nomen dedit Hagar.. Then he propounds the typical Hiſtory of Abrahams Family, taken from Gen. ch. 16. & 21. the ſum whereof is this; namely, That Abraham had two Sons (qq)Ver. 4. Qui per legem juſtificamini, h. e. juſtificari conamini., to wit, Iſhm…el and Iſaac, whoſe condition did differ in two things; 1. Iſhmael was born …f a Bondwoman or Servant, to wit, H…gar [Gen. 16.1.15.]; and ſo he was but as a ſervant himſelf, and not the Heir [Gen. 21.10.]: but Iſaac was born of a Free-woman, viz. Sarah [Gen. 21.2, 3.], who had never been a Servant, but was the Miſtris, and therefore Iſaac himſelf was no Servant but a Free-man, and the Heir to his Father, v. 22. A ſecond difference there was in the principle of generation and birth: For Iſhmael was born after the fleſh, or by the ordinary ſtrength of Nature, his Mother Hagar being a young Woman, and fit for conception; but Iſaac was not conceived or born from any ſuch principle, Sarah his M…ther being Ninety years old when ſhe conceived him [G…n. 17.17.], and ſo according to the courſe of Nature, unfit for concepti… [Heb. 11.12.], but he was born by Promiſe, or by virtue of that promiſe made t… A…raham, Gen 17.16. Which Story, the Apoſtle ſhews, was an alleg…y, that is, beſides the literal ſenſe of the words, God intended they ſhould ſhaddow forth the ſt…te of his Church in the following particulars; namely, Abrahams two wives ſhould repreſent the two Covenants, to wit, the old Covenant, or the old Adminiſtration of the Covenant of Grace, Heb. 8.7. (which Covenant was greatly miſtaken by the Jews, and did degenerate into a plain Covenant of works in the ſenſe of many who did adhere to it); and the n…w Covenant, or the new Adminiſtration of the C…venant of Grace, Heb. 8.8. The firſt of which C…venants was prefigured by Hagar the B…ndwoman; and d…ſcribeth it, 1. From the place where it was given, viz. upon Mount Sinai, 2. From the lik… effect produced by it, as by Hagar, to wit that as H…gar, ſo this Covenant (eſpecially as it was g…nerally miſtaken for a Covenant of works) did beget Children unto bondage, that is, they who adhered to it (as ſo underſtood) were not thereby freed from their bondage to Sin, Satan and Gods Wrath (S e Gal. 3.10.), but were of a ſervile mercenary diſpoſition, doing what they did in Gods ſervice, not from love, but ſlaviſh fear, and thinking to merit Heaven by their works. See Mar. 10.17.
And having, as it were in a Parentheſis, ſhewed the fitneſs of the former reſemblance (becauſe M u…t Sinai, where the old Covenant was firſt given, is called(rr)Faln from Grace] that is, ye renounce Chriſt and the Covenant of Grace; Chap. 5 ye are faln from the gracious way of Juſtification by Faith. Agar by the Arabians), h… further deſcribeth this Covenant by conſidering the condition of thoſe wh… now did tenaciouſly adhere to it. And firſt, he ſhews them, that the earthly Jeruſalem, or the Jewiſh Church (not as ſhe was in her beſt times, but as ſhe was then in that preſent age), did anſwer or bear a kind of reſemblance with that Covenant, becauſe that Church and her Children did remain in a ſervile condition, which was the fruit of their adhering to this Covenant, as it was miſtaken, and miſunderſtood for a Covenant of works. 2ly. He ſhews, that the new Covenant, or the new Adminiſtration of the Covenant of Grace was prefigured in Sarah, and that they who adhere to it are called the Jeruſalem that is from above; and all thoſe who are the truly regenerate of the Chriſtian Church, and make claim to life, according to the tenour of the Covenant of Grace, are to be reckoned as belonging hereunto. And this Church is here called Jeruſalem, becauſe that City was a Type of the true Church by reaſon of its compactneſs and order, Pſal. 122.3. and beauty, Pſal. 48.2. and the divine protection that was over it, Iſa. 31.5. And is ſaid to be from above, becauſe her Original is from Heaven [Jam. 1.17, 18.], and the Members thereof have their Converſation in Heaven, Phil. 3.20. He further ſhews, the happy ſtate wherein thoſe are who adhere to this Covenant; nam…ly, in a ſtate of freedom from ſin [Rom. 6.18.], and the Curſe of the Law [Rom. 8.1.], and the Yoke of that ancient legal diſpenſation [Eph. 2.15.]. 3ly. He ſhews, who are the Children of this Covenant [or Members of the true Church adhering to this Covenant], even all ſincere Believers, whether Jews or Gentiles. 4ly. He confirmeth the truth of the former myſtery, by a quotation out Iſa. 54.1. Which words in their firſt ſenſe are a Prophecy of the joyful deliverance of the Jews out of the Babyloniſh Captivity, and call upon the material City of Sion or Jeruſalem as on a Woman that had been Barren to rejoice, becauſe though all the time of the Captivity ſhe had been empty of Jews, yet now ſhe ſhould be m…re populous than ever ſhe was at any time before her Captivity, or than other Nations were, that had not been led into Captivity. This the Apoſtle excellently adapteth to the new Covenant, which when Chriſt was here on the Earth had but few Children, few that were brought forth by it, but after his death, upon the preaching of the Goſpel by his Apoſtles to the Gentiles, it had very many, ſo that the Jews in compariſon of the Chriſtians were but few. Laſtly, The Apoſtle applies this Typical Hiſtory, and partly comforts the truly faithf…l among the Galatians thereby, and partly inſtructs them In order to which, he repreſents to them theſe particulars. 1ſt. As Iſaac by virtue of the Promiſe, above the power of nature, being born of a Free-woman, was Heir to his Fathers goods; ſo all they who ſeek Salvation, not by the Law, but by Faith in Ch…ſt are ſupernaturally begotten by the power of Gods Spirit, and by Grace are the tree Children of God, and ſuch to whom eternal life is promiſed*Nos ſilii promiſſionis] h. e. qui promiſſionem vera ſide amplectimur., and are Heirs of it, as Iſaac was of his Fathers eſtate. 2ly. He ſhews them, that by ſuffering pe…ſ…cution by falſe Brethren (Patrons of Righteouſneſs by Works), they therein were like to Iſaac, whom Iſhmael perſecuted with bitter mocking, Gen 21.9. 3ly. As Hagar and Iſhmael were caſt out of Abrahams Houſe, (at firſt by Sarah, Gen. 21.10. and the ſentence afterwards confirmed by God himſelf, v. 12); ſo they who ſeek Juſtification by works (prefigured by Hagar and Iſhma…l) ſhall be caſt out of the Church of God, (the Society of the Saints, v. 31.) and ſhall not obtain the inheritance of eternal life: but they who ſeek Salvation by Faith in Chriſt, ſhall abide therein, and ſhall be eternally ſaved. Laſtly, he ſhews them, that all true faithful Chriſtians are not Children of the Bond-woman but of the Free; and all that deſire to approve themſelves to be ſuch, mu…t take heed of that error of ſeeking Righteouſneſs by the works of the Law, but mu…t hold faſt the Doctrine of Righteouſneſs by Grace through Faith in Jeſus Chriſt, if they would not exclude themſelves from the heavenly inheritance. From Ver. 21. to the end.
Having ſpoken thus much in the vindication of the Doctrine of Juſtification by Faith alone, he ſhuts up the whole diſputation with a double exhortation. 1. That Chap. 3 they would ſtand faſt in their Chriſtian liberty, without ſubjecting themſelves again to the Moſaical Yoke. Which exhortation he enforceth more directly by ſix Arguments. 1. Becauſe Chriſt had purchaſed this freedom for his Church by his own blood. 2. The holding Circumciſion neceſſary, and as a part of mans Righteouſneſs, doth cut off the obſerver of it from all benefit by Chriſt; becauſe to maintain Circumciſion, is by conſequent, to maintain the whole bulk of the Moſaical rites to be in force, and ſo in effect to declare, that Chriſt is not yet come, ſeeing all thoſe things were to be done away at his coming [Heb. 9.10.]. And Chriſt muſt either be our whole Righteouſneſs, and our compleat Saviour, or not at all [Act. 4 12.]. 3ly. He teſtifies that they that engage themſelves to obſerve Circumciſion (in the way wherein it was urged by the falſe Apoſtles, Act. 15.1.), d… hereby engage themſelves to perform the whole Law, viz. Ceremonial and Judicial, (Circumciſion being the initiatory Sacrament engaging the Receiver to the whole Moſaical Paedagogy, Exod. 12.48.), and the whole moral Law, and that under the penalty of condemnation. For no leſs then univerſal and perfect obedience to the Law in all its precepts, is required unto Juſtification by works. 4ly. He ſhews, that whoever among them obſerve the Levitical Ordinances, as they were preſſed by the falſe Apoſtles, or ſought(ſſ)Ver. 5. Ex fide ſpem juſtitiae expectamus] h. e. Vitam aeternam justis ex fide promiſſam, Tit. 2.13. to be juſtified by obſerving of them; in ſo doing, they renounced Chriſt, and all benefit by him, and were falen away from the Doctrine(tt)Fides operabunda. of free Grace. For works and Grace are not conſiſtent in the matter of Juſtification. 5ly. He declares that he himſelf and other Jews (who before their Converſion to the Chriſtian Faith were circumciſed), being now ſavingly taught and inlightened by the Holy Ghoſt, did renounce all confidence in their own works or carnal priviledges, and did look to obtain heaven, (here called their hope(uu)Ver. 13. Vos ad libertatem vocati eſtis; tantum ne libertatem in occaſionem carni, ſcilicet arripite vel eâ abutimini., becauſe the object of their hope, Tit. 2.13.) only by virtue of the Righteouſneſs which is laid hold on by Faith. 6ly. In the ſtate of the Church, under the Goſpel, ſince Chriſt was manifeſted in the Fleſh, he ſhews, that neither the obſerving of Circumciſion, nor the omitting of it, does of it ſelf commend a man to God: but that which he now requires, is a true lively Faith (xx)So the word Spirit, when 'tis oppoſed to the Fleſh is uſually taken. See Joh. 3.6.in his Son, evidencing it ſelf to be ſuch, by the fruits of true love to God and our Neighbour, which is called the fulfilling of the Law, Rom. 13.10. Yet this is not ſo to be underſtood, as if the uſe of the Sacraments of the New Teſtament or other pieces of inſtituted worſhip were hereby excluded and declared uſeleſs, they being helps of our Faith, with …ut which, it is impoſſible to perform any duty of love to God or our Neighbour, ſincerely and acceptably. From Ver. 1. to 7.
Secondly, He further preſſeth this his exhortation by other arguments, and that as it were by the By. 1. He commends them for their form…r forwardneſs in embracing this now controverted truth, (which he calls a Running well), and he ſees no reaſon why they ſh…uld depart from it. 2ly. Leſt they ſhould ſay, they were fully perſwaded in their Conſciences, that this way they were brought into by their new Apoſtles was the way of God; He tells them, that what perſwaſion ſoever they may have of that kind, it is but a meer deluſion, and comes not from God (who had called them to true Chriſtian Liberty), but from the Devil and his Inſtruments. 3ly. Leſt they ſhould ſay, he needed not make ſo much ado about this matter, ſeeing they had not embraced the whole body of the Jewiſh worſhip, but only obſerved ſome particular Ceremonies thereof, and as to other things they practiſed as the Chriſtian Faith required: He anſwers, that a little Leaven, a little falſe Doctrine entertained [Mat. 16.12.] may eaſily in time corrupt a mans judgment in other points, and a ſmall number of ſuch ſeduced perſons may eaſily infect the whole Church [1 Cor. 5.6.]. 4ly. He expreſſes his confidence (grounded upon Charity) that through the Lords gracious aſſi…tance, they ſhould be reclaim'd from this their err…r and brought to embrace the ſame truth again, which he had preached to them; and that he that thus troubled and perverted them (whoever he be) ſhould hear his own judgment and puniſhment from God, except he repent. 5ly. He preſſes his exhortation by confuting a Calumny, which (as it ſeems) his adverſaries mad uſe of, to perſwade the people, that he by circumciſing Timothy to prevent the ſtumbling of the weak Jews [Act. 16.3.] had declared himſelf to be of the ſame judgment with them in the preſent c…nt…overſie. In anſwer to this, he gives them to underſtand, that he did not …rge Circumciſion to be obſerved by the Gentiles at all [Act. 21.25.], nor all…w it to be us'd by the Jews, in the ſenſe of his Adverſ…s, … as mi…ht appear t… them by theſe two Reaſons: 1. If he had preached Cir…ciſi…n, the Jews would not have perſecuted him as they did. 2. They would not h…e … ſ…ch …ffence at his preaching Salvation through Chriſt crucified as they did, which is called here the D…ctrine of the Croſs, 1 Cor 1.18. For that D…ctrine m…ſt …nded them, becauſe by it, Circumciſion and the whole frame of the old …al Adminiſtration (under which they were born and educated) was laid aſid… [S…e Act. 21.28.]. 6ly. He wiſhes that their prime Seducers, (who troubled their outward and inward peace) were cut off from Communion with the Church, by the Sword of Excommunication, becauſe they did burden them with the obſervation of ſuch things, as were contrary to Evangelical liberty, to the enjoyment whereof they were called by God. From Ver. 7. to the middle of the 13th. v.
He c…mes now to the ſecond part of his Exhortation; namely, That they take heed l…ſt they abuſe their Chriſtian liberty (yy)Ver. 17. Nam caro concupiſcit adverſus Spiritum, Spiritus autem adverſus earnem (haec autem inter ſe oppoſita ſunt) ut non quaecungue volueritis, eadem ſaciatis: …. e. ideò Spiritus ſe carni opponit, ne ea faciatis quae alioquin velletis (nempe ſi caro ſola vos duceret), vid. Rom. 8.13. Grot.; as if they were freed from all obligation to ſerve God or man in the duties particularly required of them. He gives them therefore theſe two Rules; 1. That they would not take encouragement from this D…ctrine to give licence to ſin and corruption within them, to break all b…nds and to fulfill its luſts and inordinate deſires. 2. That they would by love ſerve one another; that is, That every one, notwithſtanding this Liberty, would from a principle of Love, imploy himſelf in all the duties of Love for the bringing about the …a…d of his Neighbour, and accordingly would either ſtrengthen or inlarge himſelf in the uſe of it, as might be moſt c…nducing to his Neighbours ſpiritual …ood and edification, and not by an indiſcreet uſe of his Chriſtian Liberty offend his weak Brethren [R…m. 14.13, 15. 1 Cor. 8.9.]. And this ſerving one another in Love, he ſhews, is the moſt compendious way to keep the whole Law which is ſum'd up in that one word or Precept, Thou ſhalt love thy Neighbour as thy ſelf. For true and regular Love to our Neighbour ſupp…ſeth Love to God, and ſpringeth from it, as its Fountain [1 Joh. 5.1.], and is a great evid…nce of it [1 Joh 4.21] But he tells them, If there continue bitter ſtrifes and h…ck-bitings among them, they will in all likelyhood, come at laſt to devour, and d…troy one another. And that he may further preſs his firſt Rule, to wit, That t…y ſhould not uſe their Liberty for an occaſion to the fleſh, he exh…rts them, to walk in the Spirit, that is, to follow the guidance and motions of the ſanctifying Spirit of God, and theſe benefits would …ccrue to them hereby. 1. So the Luſts of the fleſh ſhould not rule over them, but they ſhould be victorious in the conteſt betwixt the fl ſh and the Spirit (zz)Si animus noſter Dei Spiritu movetur, actibus id ipſum exprimamus., that is, betwixt the corrupt nature, and the renewed part. For the Spirit will mortifie and keep under the fleſh; ſo that though the firſt motion of imbred Corruption be not totally ſupp…ſſed, yet they ſhall not be fulfilled, or brought into act with deliberation and c…nſ…s For as the evil luſtings of the fl…ſh will ſtrive and ſtruggle againſt the g…od motions and inclinations which the Holy Ghoſt ſtirreth up; ſo the Spirit or ren…wed part ſtruggleth againſt the fleſh and the evil motions thereof, leſt(a)Nil tam ad miſericordiam inclinat, quam proprii periculi cogitatio. Chap. 6 We muſt help our Brethren out of their ſins by direction; out of their affliction, by conſolation. the regenerate ſhould do the things which their corrupt nature (that ſtill dwelleth in th…) would …therwiſe incline them unto. 2ly. Th…y that are led by the Spirit and inward principle of grace within, are not under the condemning power of the Law, though they are under it as a Rule, which their renewed part complies with. But the Law doth manifeſtly condemn the Works of the Fleſh, (of which he rec…s up a Catalogue of Seventeen, p ſſibly too commonly practiſed Ly…me in th…ſe Regions and Countries), and thoſe who practiſe them, he ſhews, (…xc…pt they repent) ſhall not inherit the Kingdom of God.
3ly If they follow the Spirit, and exerciſe the graci…us virtues thereof (of which he reckons up Nine), they will not have the Law againſt them, to curſe or condemn them. For ſuch virtues and gracious qualities, the Law is ſo far from condemning, that it enjoins them, c…mmands them, and encourageth in the practice of them. He further ſhews, that all they who are Chriſts (one as well as another) have in ſome good degree (though not equally) crucifi…d the fleſh, with its corrupt affections and luſts. For they fetch virtue from Chriſt crucifi'd for that purpoſe: Chriſts death for their ſins, ſtrongly obliges them to it. And th…y are not only b…und to it but they actually endeavour it, through the aſſi…tance of the Spirit of Chriſt, who dwelleth in them. In Concluſion, he ſhews, that they that are raiſed up by the power of the Spirit of God from the death of ſin unto … new life, ought in their lives and converſations t… manif…ſt it, and to endeavour to walk Chriſtianly and Spiritually(b)Aliorum vitia & imbecillitates quae vobis oneri eſſe poſſint manſueto animo tolerate, & emendare ſtudete. Huc pertinet proverbium, Amici vitia noveris, amicum non oderis.. From the middle of v. 13. to v. 26.
He comes now to d…h…rt theſe Galatians from ſome particular ſins (which it ſeems were too rife among them), and to exhort them to ſome particular duties, which they needed to be exhorted unto.
1. He d…h…rts them from Ambition and its evil attendants, Reproach and Envy; which Evils, poſſi…ly, their Church at that time was infected with. Ver. 26.
2ly. He exhorts th…ſe among them, who were ſpiritual (that is, who had received Chap. 6 a larger meaſure of Grace, and are called ſtrong, Rom. 15.8. and perfect, to wit, c…mparatively, Phil. 3.15.), to endeavour to reſtore and reclaim thoſe who were overtaken with any ſin, and that with the ſpirit of meekneſs, conſidering their own frailty, and how eaſily, under a temptation, they themſelves might alſo fall into the like ſin(c)Thoſe that are dejected under the burden of their ſins, they ſhould relieve and ſuccour by good counſel and advice.. He ſhews, this is the end of reprehenſion, namely, to raiſe up our Brother that is fall'n, and not proudly to inſult over him. He exhorts them therefore, to bear one anothers burdens (d)Salſedinem correptionis amor Chriſti temperet, & dilectionem proximi ſal juſtitiae condiat., that is, to have compaſſion on their Brothers failings and infirmities, which lie upon him as a heavy l…ad and(e)Non deteriorum comparatione. burden) and to uſe the beſt means they can to eaſe and relieve him, and by diſcreet reprehenſi…n to amend him; and ſo they ſhall put in practiſe that command of Chriſt, which He, n…t only by his Precept but by his Example, ſo effectually recommended to his Diſciples, Joh. 13.34. & ch. 15.12. (f). And he that inſulteth over others that are overtaken, and thinketh himſelf more ſtrong, deceives himſelf, and may poſſibly be found among the weakeſt when he is tempted. He adviſeth them therefore, n…t to compare themſelves with others that are worſe than themſelves (which may ſtir up pride and arrogancy in them), but to compare themſelves with thoſe that are better than themſelves, that ſo they may be humbled. L…t …very one (ſaith he) try their own works by the rule of Gods W…rd, and not by the Works of others, and ſo they ſhall find matt…r of rejoicing in themſelves alone (g), that is, in the teſtimony of their own Conſciences, and ſhall not need to borrow matter …f rejoicing from the faults and ſins of others; for every man ſhall bear his own burden, that is, give an account of his Works to God, who will abſolve or condemn men, not as they have done better or worſe than others, but as they ſhall be found in themſelves, abſolutely conſidered. From Ver. 1. to 6.
3ly. He exhorteth the people to exerciſe liberality towards their Teachers and ſpiritual Guides, by whom they were taught and inſtructed. For men ſhall reap according to what they have ſown, whether it be much or little, good Seed or bad: and more particularly, as they have employed their temporal goods, either for pious uſes, or for pampering their fl…ſhly Luſts; ſo they may expect an anſwerable reward or puniſhment from the Lord. They that ſpend their Means and Eſtates upon the ſervice of their fl…ſhly Luſts, ſhall of this abuſe of their goods, reap corruption (that is, eternal perditi…n as 'tis here oppoſed to eternal life): but they that b…ſt…w their goods to advance the work of the Spirit in themſelves and others, (to further Gods Glory, and Mans Salvation) ſhall of the Spirit (that is foraſmuch as they have …mpl…yed their goods ab…ut ſpiritual things) be graciouſly reward…d with eternal life. And in duties of Charity, he tells them, they ſhould n…t be diſcouraged, though th…y meet not preſently with their reward; for in due time they ſhall gather the fruit which God hath promiſed. He cloſeth the exhortation to beneficence, exhorting them while they have opportunity to do good to all (according to their ability), …ſpecially to all faithful Chriſtians, and much m…re to their faithful Paſtors. From Ver. 6. to 11.
In Concluſion; for a teſtim…ny of his ſincere aff…ction to them, he tells them, he had written this whole Epiſtle with his own hand. 'Tis true, he wrote larger Epiſtles to ſome Churches, yet he never wrote with his own hand any ſo large as this. As for his Adverſaries, he ſhews, they were not acted with ſincere intentions in urging Circumciſion upon them, but with hypocriſie, or a deſire only to make a fair outward ſhew of Religion, by obſerving that fl…ſhly and carnal rite, and that they might eſcape perſ…cution from the Jews, (and from the Civil Powers, who were inſtigated by them, Act. 18.12, 13); which we, ſays he, that preach the ſincere D…ctrine of the Goſpel concerning Chriſt crucified are expoſed unto. For the fury of thoſe Perſecutors was much abated towards ſuch Chriſtians as did obſerve the Ceremonial Law of Moſes. He further ſheweth, that theſe falſe Apoſtles, that ſo vehemently urged Circumciſion upon them, did not themſelves, in other points, obſerve the Law, but diſpenſed with it among themſelves where they knew there were none like to publiſh their doings abroad [Mat. 23.4.]: yet they urged Circumciſion upon them, that they might be able to boaſt of the multitude of their Proſelytes among them; and that ſo many received Circumciſion in their fleſh, at their inſtigation, and carried it as a mark of their inſtructi…n. But as for himſelf, he ſhews them, the matter of his Gloriation was only the Croſs of Chriſt, that is, that he had preached up the all-ſufficient, expiatory, and ſatisfactory Sacrifice of Chriſt upon the Croſs. And for the ſake of Chriſt crucified, all honour, favour, and reſpect with men was deſpiſed by him, as he for his zeal for Chriſt was deſpis'd, perſecuted and caſt off by the World, 1 Cor. 4.12, 13. And the reaſon why he gloried in the Croſs of Chriſt, and not in any fleſhly priviledges, was, becauſe in the Kingdom or Church of Chriſt neither Circumciſion availeth any thing, nor Uncircumciſion, without Regeneration and renewing of the Soul by the Holy Ghoſt. And to as many as walk according to this Rule (that is, this pattern of Doctrine which he had taught in this Epiſtle) concerning Mans Juſtification before God, concerning Chriſtian Liberty, and a Chriſtian Converſation, he heartily wiſhes peace and mercy, that is, all manner of ſpiritual Bleſſings; they being*The particle, and, muſt in this place be exegetick of one and the ſame thing, [as Epheſ. 1.3.]; and not copulative of divers. the true Iſrael of God. In the cloſe of all, with an Apoſtolick authority, he forbids his Adverſaries to make him any further work or trouble, either by gainſaying his Doctrine, or by detracting from his Authority, becauſe he bare the marks of a Servant moſt faithful, and m…ſt devoted to Chriſt; namely, thoſe ſtripes and wounds he had r…c…ived for the name of Chriſt, 2 Cor. 11.23, &c. He ſhuts up his Epiſtle with his accuſtomed Seal, wiſhing that the grace and favour of Jeſus Chriſt might reſide (both as to the effects and ſenſe of it) in their Spirits and Souls, to enlighten and ſanctifie them more and more, that from thence they may draw Conſolation both in Life and Death. From Ver. 11. to the end.