An Exposition of Pauls Epistles, Letter 4

An Exposition of Pauls Epistles · Letter 4

p. 92The Epistle of Paul to the GALATIANS Analytically expounded.

The Contents of the Epistle.

GAlatia is a Region of Lesser Asia, in which the Apostle had laboriously planted Churches, Act. 16. & 18. certain Pharisees being come hither from Judea, who had embraced the Faith of Christ in profession, taught the observation of the Mosaical Law, together with the Faith of the Gospel, as necessary to bee conjoyned to our salvation, and had corrupted many, if not all the Churches of that Region, by their errour, in the mean while those Impostors did pretend that they were sent by the Apostles, Peter, James, and John, and di… falsely affirm, that hee (according to their Opinion) had taught all their Doctrines. Wherefore they highly extolled those three Apostles, but did take away the name and right of an Apostle from Paul, as if hee was not chosen into the society of the Apostles by Christ, neither acknowledged for an Apostle, by the rest of th… Apostles. p. 93Wherefore in this Epistle (the accusation of the false Apostles being refuted) The Apostle deals with the Galatians, that they may return to the soundness of Faith.

Of the Epistle (besides the Preface and the Conclusion) there are three chief parts. In the first hee deals with the Galatians, that they would renounce the errours which they had drunk in; but by the way, that hee might prevent those that accuse him, hee couragiously asserts his Apostleship, lest hee should give place to those three chief Apostles, in his Apostolical authority. In the first Chapter, and the first part of the second.

In the second part hee purposely disputes of Iustification by Faith, and of the temporary use and abrogation of the Mosaical Law, in the latter part of the second Chapter, also in the third and fourth.

Lastly, In the third part his Exhortation for perseverance in Christian Liberty being premised, hee counsels them to use it well, and shews which are the true exercises of Christians, lest, either by a dissolute licentiousness, or the superstitious observation of Ceremonies, they should neglect the chief Christian duties. In the fift and sixt Chapter.

CHAP. I.

THere are three parts of the Chapter: In the first is a Preface to vers. 6. In the second hee begins to deal with the Galatians, that they return into the way from their errour in observing the Levitical Law, and that imaginary conjunction of Iustification by Works, with Iustification by Faith, as if this had been possible; some Arguments to this end being propounded, to vers. 13. In the third part the Apostle confirms the last Argument from signs concerning the divinity of his Doctrine, to the end.

Vers. 1. Paul an Apostle, not of men, neither by man, but by Iesus Christ, and God the Father who raised him f…om the dead:

The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may bee perceived in this or the like Proposition to the same sense: Yee ought to beleeve and obey mee, admonishing you of the true cause of Justification and Sanctification: Eight Arguments are intimated to this end, whereof some are contained in the inscription, vers. 1, 2. Some in the salutation, vers. 3. Some in the description of Christ, vers. 4. Some in the doxology, vers. 5.

An Apostle] Argum. 1. I Paul which write these things unto you am an Apostle of supream authority in the ministery of the Church: Therefore you must beleeve and obey mee.

Neither of men] Argum. 2. My office is not of humane invention, or is not founded in humane authority, but God is the Author of it, so that my Doctrine cannot bee contemned without injury done to God: Therefore except you would reject God that sent mee, yee must hearken to mee.

Neither by man] Argum. 3. I am not mediately, or by the Ministery of men called, but immediately by God, viz. Christ, by him now raised from the dead, and by God the Father who gave testimony to the Doctrine of his Son, by raising him from the dead: Therefore yee must beleeve and obey my Doctrine.

Vers. 2. And all the Brethren, which are with mee, unto the Churches of Galatia.

Argum. 4. I have called all the Brethren, which are with mee, to the society of this admonition written to you, all the Brethren with mee, which together with my self salute you, will sometimes bee witnesses against you, unless you obey my Doctrine: Therefore yee ought to beleeve and obey mee.

Churches] Argum. 5. Although yee bee infected with a dangerous errour, yet I think you are to bee accounted in the number of the Churches: Therefore recompence mee, and acknowledge mee as an Apostle sent to the Churches, to bee obeyed and believed.

Vers. 3. Grace bee to you and peace from God the Father, and from our Lord Iesus Christ.

Argum. 6. I according to the authority bestowed upon mee by the providence of God do not doubt to give you right to the blessing of the Gospel, and to intreat Grace, i. e. a more plentious acknowledgment, sense, and fruit of Gods free mercy, reconciliation, and forgiveness of sins, and the other effects of the Grace of God conducing to sanctification: Together with peace or a sound tranquillity of heart, and other good things which appertain to your happiness, that all things may bee derived to you from the God of Peace, and from the Lord Christ the Mediatour, the onelyonly Fountain of Grace and Peace: Therefore I ought to bee beleeved while I open to you the reason of this Grace and Peace communicated to you.

Vers. 4. Who gave himself for our sins, that hee might deliver us from this present evil world, according to the Will of God, and our Father,

Hee makes a description of Christ from the work of Redemption; that hee might shew, that our whole salvation by the Grace of God comes to us through his merit; from whence

Argum. 7. Our salvation or redemption (from that lost condition of the wicked, who are of this world without Christ) is obtained by the death of Christ alone, and that by the decree and institution of God the Father, who hath ordained this onelyonly free cause of salvation: Therefore I ought to bee beleeved and obeyed admonishing you, that you would acknowledge this the alone cause of your salvation.

Vers. 5. To whom bee glory for ever and ever. Amen.

Argum. 8. God is worthy, and Christ also, to whom, for such a gift and ineffable Grace, Glory should bee given by all for ever: Therefore I ought to bee beleeved by you vindicating this glory of the Grace of Christ amongst you, lest it should bee obscured or taken away by the merit of humane works.

The second Part.

Vers. 6 I marvel that you are so soon removed from him that called you in the Grace of Christ, unto another Gospel.

The second part of the Chapter follows, wherein hee proves that the errour, concerning that imaginary and impossible conjunction of justification by works, and justification by Grace, or by Faith in Christ, must bee renounced, in which errour now they were entangled by the false Apostles, who taught the observation of the Mosaical Law to bee also necessary for the salvation and justification of those that beleeve in Christ, The Arguments which hee urges, that they may renounce this errour are nine. Of whom some are used by way of reprehension, others are openly brought in the disputation following.

I marvel] Argum. 2. Your revolting, O Galatians, from the Grace of Christ, to the merits of humane works, Is to bee wondred, that so soon as ever the Faith of Christ was admitted, and Grace for your conversion received, yee fell from it: Therefore yee must renounce this errour.

Removed] Argum. 2. By this your errour yee have forsaken God, who hath called you into the Grace of Christ, and have betaken your selves to humane works: Therefore you must renounce this errour.

Removed away] Argum. 3. By this errour yee are removed from the Gospel of Christ, into another, I know not what Gospel feigned by men; Therefore you must renounce this errour.

p. 94Vers. 7. Which is not another; but there bee some that trouble you, and would pervert the Gospel of Christ.

Arg. 4. There is no other Gospel besides that onelyonly true Gospel preached by mee amongst you, but all other Doctrine of the Gospel is feigned and counterfeit, which doth not accord with my Doctrine: Therefore yee must renounce this errour.

Trouble] Arg. 5. Those Teachers which have seduced you, are enemies to your peace, because they take away from you that peace, which the justified by Faith have towards God: Therefore yee must renounce their Doctrine.

Pervert] Arg. 6. The supplantours and overthrowers of the Gospel of Christ, are those seducers, which would seem Teachers: For nothing, is more contrary to the Gospel concerning free Justification by Faith, than Justification by Works: Therefore you must renounce this errour.

Vers. 8. But though wee, or an Angel from Heaven preach any other Gospel unto you, than that which wee have preached unto you, let him bee accursed.

Arg. 7. If there bee any one who hath preached another Gospel besides that which I have preached unto you, hee is obnoxious to an eternal curse, I do not except my self, yea, neither the Angels, if it could bee, that if I should teach another Doctrine, or that if they should propound any other than that which is preached by mee: Therefore you must renounce this errour.

Vers. 9. As wee said before, so say I now again, if any man preach any other Gospel unto you, than that yee have received, let him bee accursed.

Hee urges this Argument, that they might understand that hee spake not from any perturbation of mind, concerning the curse pronounced against them, who preached that any thing was to bee joyned with the Gospel, either contrary to, or besides the Doctrine which hee had preached.

Vers. 10. For do I now perswade men, or God? or do I seek to please men? for if I yet pleased men, I should not bee the servant of Christ.

Arg. 8. From the comparing himself with the false Apostles: my Doctrine doth not perswade you that men are to bee heard, as the Doctrine of your seducers; who alwaies boast of the authority of so many Jews. But my Doctrine perswadeth, that God is to bee heard. I do not seek to please men, as your seducers, who by seducing you, indeavour to make themselves acceptable to the unconverted Jews, as to those that superstitiously are zealous of the Law: Therefore yee must renounce the errour, which they have taught you.

For] Hee confirms this Argument: Because if hee had as yet studied to please men, as hee did in times past when hee was a Pharisee, hee could not bee the servant of Christ, but of men, viz. of those which hee had endeavoured to please.

Vers. 11. But I certifie you Brethren, that the Gospel which was preached of mee is not after man.

12. For I neither received it of man, neither was I taught it, but by the revelation of Iesus Christ.

Arg. 9. My Doctrine is heavenly, from the immediate revelation of God, not feigned by men, neither derived to mee from God by a meer man, after an ordinary manner, but immediately revealed by Jesus Christ: Therefore yee ought to persevere in that, and to renounce the contrary errour.

The third Part.

Vers. 13. For yee have heard of my conversation in time past, in the Iews Religion, how that beyond measure I persecuted the Church of God, and wasted it.

In this Chapter hee gives six signs of this matter. Sign 1. Is the enmity of his mind, which hee bore against Christ and his Church, in times past when hee was a Pharisee, which mind hee had never changed, had not God from Heaven convinced and turned him to the Faith.

Vers. 14. And profited in the Iews Religion, above many my equals in my own Nation, being more exceedingly zealous of the traditions of my Fathers.

Sign 2. That being bewitched by the knowledge of the Law, and zeal of the traditions of his Fathers, hee could neither see, nor bear the Truth of the Gospel, unless hee had been taught by inspiration concerning the Truth, much less know and preach the hidden mysteries of it.

Vers. 15. But when it pleased God, who separated mee from my Mothers womb, and called mee by his Grace,

16. To reveal his Son in mee, that I might preach him among the Heathen, immediately, I conferred not with flesh and blood.

Sign 3. His wonderful and free calling to the Faith and Apostleship (the history whereof is contained in Act. 9.) powerfully derived from the predestinating counsel of God, which Grace God most clearly manifested in his embassage to the Gentiles, and his providence prepared a way to the manifestation of grace in his nativity and education: That hee was born of such Parents, of such a temperament and constitution of body, that hee was brought up at the feet of Gamaliel, that hee was a Pharisee, that the providence of God concerning him worthy of special observation was apparent in all things, and brought it so to pass, that hee may say, that hee was prepared from the womb, and ready to preach the Gospel to the Gentiles: so that all things by the counsel of God did make for the preparation of the Apostle to this business.

I conferred not] Sign 4. That being so manifestly convinced concerning the certainty of the voice from Heaven, and his immediate calling, and being sufficiently perswaded of this, hee durst not deliberate of a matter so certain, neither hear humane reasons or counsels, which might with-draw him from the obedience of his calling.

Vers. 17. Neither went I up to Jerusalem, to them which were Apostles before mee, but I went into Arabia, and returned again unto Damascus.

18. Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen daies.

19. But other of the Apostles saw I none, save James the Lords Brother.

Sign 5. That being sufficiently by Christ himself immediately instructed in the mystery of salvation; hee went not to the Apostles called before him, but hee preached the Gospel, the three first years of his Apostleship in Arabia and Damascus. And after three years, comming to Ierusalem, hee visited Peter, and Iames onelyonly, and tarryed with them a few daies, and that by reason of that intimacy betwixt them, and not for the confirmation of his knowledge.

Vers. 20. Now the things which I write unto you, behold, before God, I lie not.

For the confirmation of which history, besides those witnesses that now live, who could not bee ignorant of so notable a matter, hee uses an oath.

Vers. 21. Afterwards I came into the Regions of Syria and Silicia,

22. And was unknown by face unto the Churches of Judea, which were in Christ.

23. But they had heard onelyonly, that hee which persecuted us in times past, now preacheth the Faith which once hee destroyed.

24. And they glorified God in mee.

Sign. 6. That hee had publickly taught, and that by his Apostolical authority in Syria and in Cilicia, all the p. 95Apostles, and all the Churches approving of it, and by name the beleeving Jews, who had never seen him, but being certified of his conversion from a Persecutor to a Preacher, did glorifie God. All which signs do assure you of the heavenly original of his Doctrine.

CHAP. II.

THere are two parts of the Chapter: In the first hee proceeds to write the history, which hee declared, and to add the other signs of his Apostleship, or his divine Doctrine, to vers. 15. In the remaining part of the Chapter hee confirms, that Righteousness is by Faith, and not by the works of the Law.

Vers. 1. Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with mee also;

2. And I went up by revelation, and communicated unto them the 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.

Six Signs of the heavenly and divine Doctrine of the Apostle went before, five others follow. Sign 1. That God directed the course of his Ministery by special revelation, that hee might know from whence and wherefore hee came; The example whereof hee shews in his ascending to Ierusalem by revelation: which revelation was a divine approbation of his Apostleship and Doctrine.

Communicated] Sign 2. That hee communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles, that his consent with them might bee made manifest, and namely with Peter, Iames, and Iohn, lest hee should bee deprived of the fruit of his Ministery amongst some by the calumnies of his Emulators, who falsely said, that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles.

Vers. 3. But neither Titus, who was with mee, being a Greek; was compelled to bee circumcised:

4. And that because of false Brethren unawares brought in, who came in privily to spie out our liberty, which wee have in Christ Iesus, that they might bring us into bondage.

5. To whom wee gave place by subjection, no, not for an hour, that the Truth of the Gospel might continue with you.

Sign 3. That in the presence of the Apostles, hee pleaded this very cause in the person of Titus, of freeing Christians from the yoak of Circumcision, and defended him lest hee should bee circumcised, against the false Brethren, who went about to take away Christian Liberty from Beleevers, that they might bring the Churches of Christ into bondage, to whom the Apostle does not in the least give place, that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles, and namely amongst the Galatians, which was an evident sign of his heavenly and divine Doctrine, wherein hee had instructed the Galatians.

Vers 6. But of these, who seemed to bee somewhat, (whatsoever they were, it makes no matter to mee, God accepteth no mans person) for they who seemed to bee somewhat, in conference added nothing to mee.

Sign 4. Whereof there are four Branches.

(1.) That the Apostles which were called chief, Peter, Iames, and Iohn, having heard his Doctrine, corrected nothing, added nothing to his knowledge: In the mean while hee prevents an Objection concerning their personal prerogatives, of which hee will not speak, as of those that had seen Christ in the flesh, that were called to the Apostleship before him, that were nearer of kin to Christ, &c. Because these and such like did conduce nothing to their doctrine, to their Apostolical authority, to the commendation of man before God, seeing that God doth not accept the persons of men.

Vers. 7. But contrariwise, when they saw that the Gospel of the uncircumcision was committed unto mee, …s the Gospel of the Circumcision was to Peter.

8. (For hee that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in mee towards the Gentiles.)

(2) That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles, to have no less authority and efficacy from God, than the Apostleship of Peter amongst the Jews.

Vers. 9. And when James, Cephas, and John, who seemed to bee Pillars, perceived the Grace that was given unto mee, they gave to mee and Barnabas the right hands of fellowship, that wee should go unto the Heathen, and they unto the Circumcision.

(3) That those three Apostles perceiving the gifts and signs of Apostleship in Paul, gave to Paul and Barnabas the right hand of fellowship, that with the like authority they should execute their Apostolical charge amongst the Gentiles, as they amongst the Jews.

Vers. 10. OnelyOnly they would that wee should remember the poor, the same which I also was forward to do.

(4) Those three desired Paul and Barnabas, that they would procure a Collection to bee made by the Churches of the Gentiles, for the use of the poor Jews, that which Paul and Barnabas have faithfully performed.

Vers. 11. But when Peter was come to Antioch, I with-stood him to the face, because hee was to bee blamed.

Sign 5. Of his heavenly and divine Doctrine, namely, in the Article of shunning the Ceremonial Yoak of Moses, That Paul openly reprehends Peter himself turning off from this Doctrine, and brings him into the way again, which that it may better appear, the things that follow are observeable.

By the decree of the Synod at Ierusalem, Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated, and liberty is left to the Jews of using ceremonies for a time, all observation of the Levitical ceremonies, amongst the Gentiles, is expelled from the Christian Churches, as from those to whom the Law of Ceremonies was never designed, nor given: They are onelyonly commanded to abstain from some meats, le…t they use their liberty to the scandal of the weaker Jews, and that by force of the Moral Law, which in matters simply indifferent, doth circumscribe the use of liberty with the bounds of scandal. Peter the Apostle going down to Antioch, by the sentence of the Synod at Ierusalem, useth his liberty, and eats meat with his Brethren, the Gentiles; some who held the Ceremonies of Moses went down in the mean while to Antioch from Iames: Here Peter ought not to counterfeit his Christian Liberty, which the day before hee professed, but to remain in fellowship with the Christian Gentiles, and to defend his fact by the authority of the Synod; But Peter fearing le…t hee should incurr the hatred of the Jews, which came down from Iames, with-draweth himself from the Table of the Christian Gentiles, and eateth no more with them; others imitate the example of Peter: The evil spreads abroad to the drawing Barnabas into the same dissimulation: by this example scandal was given to the Jews to the confirming of them in Judaisme, and not put away the yoak of Moses (already broken and dissolved by the Authority of God in the Synod.) Scandal also is given to the Christian Gentiles, who are compelled by the example of so great an Apostle, either to take upon them the yoak of Ceremonies, or renounce the society of the Apostle; what could Paul do in this case? certainly as it became him, hee resisted Peter to his face, and reproved him publickly.

Vers. 12. For before that certain came from James, he p. 96did eat with the Gentiles: but when they were come, hee with-drew, and separated himself, fearing them which were of the Circumcision.

The reasons of his reprehension are three. Reason 1. Because hee dissembled the freeing of Christians from the yoak of Moses, for fear of the hatred of some Jews, when hee ought rather to fear, lest hee should give scandal to the Jews or Gentiles.

Vers. 13. And the other Iews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.

Reason 2. Because by his example hee drew others with himself into the same dissimulation.

Vers. 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 Iew, livest after the manner of Gentiles, and not as do the Iews: why compellest thou the Gentiles to live as do the Iews?

Reason 3. For which, Paul rightly reproves Peter, because when hee had preached that a man is justified by Faith alone, without the works of the Law; by this hee confirms the false Doctrine of those, that taught Moses Law necessarily to bee observed to salvation: which was to halt in his course towards the mark of Evangelical Truth, or to take a very ill course, for the preservation of the Doctrine of Grace pure; which fact was a most manifest sign that his Doctrine, which hee had taught to the Churches of Galatia concerning justification by the Grace of Christ, and freedome from the yoak of Ceremonies, was so heavenly and divine, that thereby hee had convinced Peter himself of errour, when hee did not do things consentaneous to his doctrine.

The Second Part.

Vers. 15. Wee who are Iews by nature, and not sinners of the Gentiles,

16. Knowing that a man is not justified by the Works of the Law, but by the Faith of Iesus Christ: even wee have beleeved in Iesus Christ, that wee might bee justified by the Faith of Christ, and not by the Works of the Law, for by the Works of the Law shall no flesh bee justified.

From the occasion of his contention with Peter, Paul commeth to the other part of the Chapter, wherein as in the Epistle to the Romans, hee confirms that Justification is not by Works of the Law, but onelyonly by Faith; whilst hee affirms this Doctrine, hee repeats his discourse had with Peter, that all might know, that hee had taught nothing else to the Galatians than that (many faithful both of the Jews and Gentiles hearing) speaking openly for the convincing of Peter, which hee had taught before and defended, viz. wee who are Iews by Nature, &c. The sense whereof is, if referred to Peter, wee who are Jews by Nature or propagation, wee are holy in Gods account by the Covenant, and not sinners, i. e. strangers from the Covenant, as the Gentiles; wee, (sayes hee) Jews and Apostles, knowing that man is not justified by the Works of the Law, but by Faith in Christ, flie by Faith to Christ to this end, that wee may bee justified by Faith, and not by the Works of the Law: Therefore the Gentiles are not to bee compelled to Judaize, and to undergo the yoak of the Law, as if they were any way under the Covenant of Works.

But if these words bee referred to the principal intent, it is a Proposition of the Doctrine, and of the same kind with that, which hee had taught the Galatians, and to which hee exhorted them to return, to this sense; wee Jews, who by the Covenant are born the holy people of God, and not strangers from the Covenant, as you Gentiles, wee are compelled to renounce the Works of the Law in point of Justification, and to seek Righteousness through Faith in Christ: Therefore much more to bee done by you gentile Galatians: Furthermore, hee confirms this Doctrine in this Chapter with three Arguments, by the way answering Objections.

Argum. 1. No flesh is justified by the Works of the Law: Therefore the Jews nor Gentiles.

Vers. 17. But if, while wee seek to bee justified by Christ, wee our selves also are found sinners: is therefore Christ the Minister of sin? God forbid.

Turning his speech to the Galatians, hee solves the adversaries Objection; The adversaries might say, If whilst yee seek to be justified by Christ, and not by the Law or Works, yee are found sinners, as from your own confession, and your own mouth wee may judge of you, then it will be lawful for you Christians, justified by the Faith of Christ, to give your selves liberty to sin, and through you Christ will bee the Author and Minister, or the Teacher of sin, that you may sin by his authority.

Hee answers by abhorring the Objection, as blasphemy: God forbid (sayes hee) confidently denying it to follow from the Doctrine of Justification that it is lawful for him that is justified by Faith, to sin, or that Christ can bee said to bee the Minister or Teacher of sin.

Vers. 18. For if I build again the things which I destroyed, I make my self a transgressor.

Hee gives four reasons of his Answer; The first is this, I betaking my self to Justification by the Faith of Christ, have entred upon a sure course for the destroying of sin, because I betook my self to Christ, that hee might both forgive my sin, and administer grace to the mortification of sin: Therefore if I should again give my self up to sin, (as is objected) and build the work of the Devil in mee, I should bee contrary to my self, I should transgress the means which is now laid for the destroying of sin, and so I should bee foolish and mad, not following the Doctrine of Justification by Faith: Therefore from the Principles of Justification by Faith it is impossible, that I should abuse the Grace or Name of Christ to sin more freely.

Vers. 19. For I through the Law am dead to the Law, that I might live unto God.

Reas. 2. I by the strength of the Law, am slain in the death of Christ, and in respect of the Law or Legal Covenant I am dead to the Law, and so set free from the Covenant of the Law, to that end, not that I should sin, but that I should live unto God, and should obey him: Therefore from the Principles of this Doctrine I cannot indulge my self to sin. The Argument is of force, for if through the Law or Covenant of Works, Christ is dead, in the place of those that are to bee justified, to this end, that they being justified should live unto God; It is impossible, that the justified, who in Christ are dead to the Law, and would bee accounted free from the Covenant of Works, should not also acknowledge themselves bound to live unto God, and consequently, that they ought not to indulge themselves in sin.

Vers. 20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in mee, and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved mee, and gave himself for mee.

Reas. 3. Confirming the former: I being justified by Faith, am judicially united unto Christ crucified, and in him I am judicially bound to dye unto sin, to crucifie the old man: Therefore I cannot consent to sin from the principles of the Doctrine of Justification by Faith. This is the Reason, Christ our Surety on the Cross, did not onelyonly expiate the sins of the redeemed, but also for their sakes hee promised that they should dye to sin, and crucifie their corrupt nature: Therefore hee which by Faith apprehending his judicial union with Christ crucified, it is necessary also that hee acknowledge his obligation, to dye to sin, or to crucifie his old nature by the virtue of Christ.

Nevertheless I live] I justified by Faith, am a new Creature, by the Spirit of Christ living in mee, so that I p. 97live not, as to the old man, but Christ dwelling in mee useth this natural life as his Organ and Member, and Effects, that by Faith, in his strength, I may lead this life, taking care of all my affairs, that I may, as it were, bring the Spirit into obedience unto God, and that out of his same love, by which hee dyed for mee: Therefore I cannot consent to sin from the principles of justifying Faith. The force of the Argument in short is this; The Spirit quickens us that are justified by the Faith of Christ to live holily: Therefore Justification by Faith doth not give liberty to sin.

Vers. 21. I do not frustrate the Grace of God: for if Righteousness come by the Law, then Christ is dead in vain.

The Objection is removed: The second Argument for Justification by Faith, and not by the Works of the Law followeth: If Justification bee by the Works of the Law, the Grace of God is in vain, and made of none effect; for if Justification bee by Works, it cannot bee by Grace, as Rom. 11.6. But God forbid, that I should make the Grace of God of none effect: Therefore God forbid, that I should determine Justification to bee by Works.

For if] Argum. 3. If Justification bee by the Law, Christ is dead in vain, because then both otherwise, and more easily Justification might bee obtained, than by the death of Christ: But it is absurd to say that Christ is dead in vain: Therefore Justification is not by the Law, but by Faith.

CHAP. III.

Vers. 1. O Foolish Galatians, who hath bewitched you, that you should not obey the Truth, before whose eyes Iesus Christ hath been evidently set forth, crucified among you?

Because hee knew that the minds of the Galatians were prepossessed with a false opinion, Therefore lest they should faint upon the following disputation, he by a grave objurgation shaketh them out of their drowsiness, and pricks their consciences, as it were, with four stings. For first of all hee calls them foolish and unadvised, Because they suffer themselves foulely to bee deceived, although not out of malice, yet by their own imprudence. (2) He calls them bewitched, i. e. deluded by the delusions of Impostors. (3) Hee objects to them their defection from the saving Truth of the Gospel, concerning the Grace of Christ. (4) Hee amplifies their crime from this, that Christ was so evidently preached amongst them, and his sufferings with the causes of them so clearly explained, as if the whole matter (as in a painted Table) had been set before their eyes. The Preface being premised, hee goes on to confirm, that Justification is by Faith, and not by the Works of the Law; in four and twenty Arguments.

Vers. 2. This onelyonly would I learn of you, Received yee the Spirit by the Works of the Law, or by the hearing of Faith?

Argum. 1. Yee have not received the Spirit of Regeneration and other graces (by which the preaching of the Gospel is sealed amongst you) by Works, or by Doctrine received from the Covenant of Works, but by Faith, or by the Doctrine of the Covenant of Grace applied by Faith: Therefore yee are not justified by Works, but by Faith.

Vers. 3. Are yee so foolish, having begun in the Spirit, are yee now made perfect by the flesh?

Argum. 2. Although some Impostors have perswaded you that the beginning of Justification is by Faith, but the accomplishment of it is to be had from Works, yet this opinion is to be condemned of folly, because it is impossible, that the spiritual way of justifying by Faith, should consist with that carnal way of justifying by Works, much less, that it should take its perfection from this: Therefore wee are not justified by Works, but by Faith. Righteousness by Works is called flesh. (1) Because although now this kind of Justification is impossible, yet it is a common and foolish surmise of corrupt nature, that wee are justified by Works, and by the pride and vaunting of the flesh, this is every where defended. (2) Because all the Works of the unregenerate, or a man not justified by Faith, all his Works, by which hee seeks Justification, are meer flesh, or the effects of corrupt flesh, as they come from those that are not justified: It is as absurd therefore to say that a man is justified by the continual violation of the Law, or can acquire Righteousness by sinning. But as touching Works which follow Justification, or the remission of sins, they cannot bee the cause of a thing already past before they were or could bee, except you take Justification for the declaration of Justification amongst men already passed and pronounced by God.

Vers. 4. Have yee suffered so many things in vain? if it bee yet in vain.

Argum. 3. If in your foolishness you proceed … seek for Justification by Works, or to bee justified partly by Faith, partly by Works▪ yee will lose all the fruit of your constancy hitherto, and afflictions, which yee have through Faith already suffered for the defence of Righteousness by Faith, but I hope better things: Therefore yee are not justified by Works, but by Faith alone.

Vers. 5. Hee therefore that ministreth to you the Spirit, and worketh miracles among you, doth hee it by the Works of the Law, or by the hearing of Faith?

Argum. 4. The Ministers by whom God gives his Spirit, and works miracles among you, are onelyonly they, which teach Justification not by Works, but onelyonly by Faith in Christ: Therefore Justification by Faith alone is approved by God, but not that which is feigned to bee by Works.

Vers. 6. Even as Abraham beleeved God, and it was accounted to him for Righteousness.

Argum. 5. Abraham although hee did very much abound in virtues, yet hee was justified by Faith alone; for hee beleeved God, and it was imputed to him for Righteousness. For God hath promised to bless all Nations in his seed, i. e. in Christ. Hee hath applied this blessing, (which containeth in it self Righteousness, and life eternal in Christ) to himself by beleeving: Therefore wee are justified not by Works, but by Faith.

Vers. 7. Know yee therefore that they which are of Faith, the same are the children of Abraham.

Argum. 6. Those alone who are justified by Faith, or seek to bee justified by Faith, and not by Works, are the Sons of Abraham: Therefore the onelyonly cause of Justification is by Faith.

Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations bee blessed.

Argum. 7. The Spirit which is the Author of the Scriptures, hath known this to bee the Counsel of God; that the Gentiles should bee justified by Faith, and foreseeing that this would come to pass, hee preached the Doctrine to Abraham, concerning the blessing of the Gentiles in him, as in the Father, the example and type of the faithful: in him in whom the blessed seed Christ was included, as being in his loyns, as it is said of Levi, Heb. 7.10. Therefore necessarily this way alone of Justification is firm.

Vers. 9. So then, they which bee of Faith are blessed with faithful Abraham.

Argum. 8. The faithful alone, or they which by Faith seek Righteousness, do obtain a blessing with faithful Abraham: Therefore this way of Righteousness by Faith is onelyonly solid.

Vers. 10. For as many as are of the Works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things which p. 98are written in the book of the Law to do them.

Argum. 9. How many soever are justified by the Law, or seek justification by the works of the Law, are under a curse, because they adhere to the Covenant of Works, yet perform not the condition of this Covenant, that is, perfect obedience to the Law. Therefore justification is not of Works, but of Faith.

It is written] Hee confirms the antecedent, because out of the Scripture, Deut. 27.26. Cursed is every one that fulfilleth not the whole Law: For they that seek justification by works, do not fulfill the whole Law: Therefore they are cursed.

Vers. 11. But that no man is justified by the Law in the sight of God, it is evident▪ for the just shall live by faith.

Argum. 10. The Scripture, Hab. 2.4. pronounces that the just one shall live by faith, therefore no man by the Law, or by Works shall be justified in the sight of God: Hee adds in the sight of God, because hee doth not deny but that wee are justified by Works in the sight of men. For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God, by reason of the fruits of faith that are manifested.

Vers. 12. And the Law is not of faith: but the man that doth them, shall live in them.

Argum. 11. Proving the consequence of the former Argument: The Law or the cause of justifying by Works, doth not consist with faith, or with justification by faith, because the legal promise is of giving life to him that doth, and performeth the Law, or to him who hath perfect inherent righteousness. For faith bringeth righteousness imputed to them that beleeve in him who justifies the ungodly, or bringeth righteousness to him, who is destitute of Righteousness from himself: Therefore if any righteousness bee given, it is given by Faith, and not by the Law, and consequently righteousness of faith is alone to bee acknowledged.

Vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.

Argum. 12. Christ hath redeemed us from the curse of the Law, being made a curse for us upon the Cross, undergoing a cursed death upon the Cross for us, as it is manifest from Scripture, which declares that kinde of death, which Christ by the Counsel of God was to undergo (to wit, the hanging on a tree) cursed: Therefore justification is not by the Law, but by faith in Christ, who freed us from the curse of the Law.

Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ; that wee might receive the promise of the Spirit through faith.

Argum. 13. For this end Christ was made a curse, that in Christ apprehended by faith, the blessing of Abraham, i. e. Righteousness, and life eternal in the blessed seed, might appear to the Gentiles, who are destitute of works to which they may pretend to trust: Therefore justification is by faith, and not by works.

That wee might receive] Hee changes the person, and joynes himself, and the other beleeving Jews to the beleeving Gentiles, adding Arg. 14. Christ for this end, is made a curse, that all wee beleevers being Jews and Gentiles, becoming one seed of Abraham, might receive the promised Spirit of adoption by faith. Therefore the justification of all us Gentiles and Jews is by faith, unless wee affirm that Christ was frustrated of his end.

Vers. 15. Brethren, I speak after the manner of men; though it bee but a mans Covenant, yet if it bee confirmed, no man disanulleth or addeth thereto.

16. Now to Abraham and his seed were the promises made: Hee saith not, And to thy seeds, as of many, but as of one, and to thy seed, which is Christ.

17. And this I say, that the Covenant that was confirmed before of Christ, the Law which was four hundred and thirty years after cannot disanul, that it should make the promise of none effect.

In these three verses is Argum. 15. confirming the former: Covenants and Agreements justly performed, even amongst men, cannot bee made void, or bee changed by superaddition, vers. 15. But a Covenant is duely made betwixt God and Abraham for the uniting all the faithful, both Jews and Gentiles, into one seed, Christ, an incorporation being made of Christ the head, and all his members, into one Christ mystical, by faith, vers. 16. Therefore this Covenant cannot bee made void, nor by the superaddition of the Law bee changed, and so justification by faith shall stand. That this Argument might bee understood, vers. 15. The Apostle prevents an Objection, some might say, That the way of justifying is changed, neither is there the same reason of justifying Abraham before the Law, and his posterity, with whom the Law was made. For latter things use to derogate from former. He answers, that in a ratified Covenant, and now confirmed by Will and Testament, nothing even amongst men can bee made void or changed, much lesse in the divine Covenant, now established after the manner of a Will. Furthermore vers. 16. hee assumes, that so God covenanted with Abraham concerning a blessing freely to be given to those that beleeve in Christ, that hee might take into one body his seed (which consists both of Gentiles and Jews) by the words of the Covenant: This hee proves from the words of the promise, because God said not to Seeds (as if there should bee more seeds, to wit, Gentiles asunder, and Jews asunder) but hee said to thy Seed, as of one, viz. meaning Christ, in whom the faithful both of Jews and Gentiles become one seed, i. e. one Christ mystical by faith.

Lastly, vers. 17. Hee concludes that this Covenant confirmed by a sacrifice after the manner of a Will, and established by God, with relation unto Christ, could not bee made void, or of none effect by the Law, which was given four hundred and thirty years after.

The Promise] Hee includes a reason why this Covenant could not bee changed by the Law, viz. because the Covenant is Gods absolute promise, which, as it were, obligeth God promising, that he cannot change it: But the Law hath the nature of a commandement, which bindes not the Legislators, but the subject: For the Legislator can change Laws, but hee cannot change absolute promises. Therefore the Law after so many years made, cannot disanull the Covenant, or the promise absolutely made to Abraham.

Vers. 18. For if the inheritance bee of the Law, it is no more of promise; but God gave it to Abraham by promise.

Lest any one should object that the Law and the Promise may be conjoyned: Hee answers, and adds, Arg. 16. If the inheritance be of the Law, or works, then not of the free promise, for the one of these takes away the other; but the inheritance is freely given to Abraham by a free promise: Therefore not of the Law, and consequently, because the inheritance, or life eternal is not of the Law, or any works, neither shall justification bee by the Law, but only by grace through faith.

Vers. 19. Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator.

20. Now a Mediator is not a Mediator of one, but God is one.

Hee moves a question concerning the use of the Law, inquiring to what purpose the Law was made; Hee answers and adds, Arg. 17. The Law is given, that transgressions might bee manifest, and held in as it were with some bridle untill Christ should come, who is the seed to whom the promise of blessing is made. Therefore seeing that onelyonly the manifestation of sin cometh by the Law, justification is not by the Law, but by Christ, or by faith: And it was necessary to the manifestation of p. 99sin, that the Law should bee renewed, because the Jews sinned, and yet did neither acknowledge the power of sin, nor their own impotency to obey the Law: Therefore the Law was urged, until that compleat seed arose, made up of Jews and Gentiles, united (the partition Wall between the Jews and the Gentiles being thrown down) into one body with their head Christ by Faith.

Ordained] Argum. 18. A terrible manner of giving the Law, by the Ministery of Angels, and by the hand of a Messenger or Mediator, it was a sign rather of discord, than of peace and concord betwixt God and men: Because a Mediatour or a Messenger useth not to bee onelyonly of one party (seeing no man disagreeth with himself) but of parties, whereof one hath made a breach with the other; But God is one, and alwaies constant to himself: Therefore the dis-agreeing party is man, and the manner of making the Law did both signifie and argue that; This is the force of the Argument; which being granted, reconciliation is not made, but discord betwixt God and man remaineth, by that Justification is not: But the Law being given, reconciliation is not made, but discord betwixt God and the people remaineth, as it appears from the manner of giving the Law: Therefore Justification is not by the Law.

Vers. 21. Is the Law then against the Promises of God? God forbid: For if there had been a Law given, which could have given life, verily Righteousness should have been by the Law.

Hee propounds another question, whether the Law is contrary to the Promise, shewing to men the contrary waies of justifying.

Hee answers by denying, and adds Argum. 19. If a Law had been given, which could communicate life to sinners, and strength for the performing those things that were commanded, surely Justification had been by the Law; wee may assume; But such a Law is neither given to sinners, nor can bee, Rom. 8.3. Therefore Justification is not by the Law.

Vers. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of Iesus Christ might bee given to them that beleeve.

Argum. 20. The Law of God, and the whole Scripture hath concluded all men, and whatsoever commeth from man, under sin, and renders all men guilty of sin, that now nothing else can remain to man, but Faith in Jesus Christ: by which the Promise of free blessing belongs to all that beleeve: Therefore Justification is not by the Law, but by Faith: For if all are sinners, no man by Works, no man, but by Faith can bee saved.

Vers. 23. But before Faith came, wee were kept under the Law, shut unto the Faith, which should afterwards bee revealed.

Argum. 21. From the end and use of external Discipline, before the comming of Christ in the Church of the Jews, who were daily urged under a curse to perform Obedience to the Law, according to the Covenant. They were daily instructed by the yoak and observance of Ceremonies imposed touching due Obedience to the commands, of their impotency to obey the Law, and of their manifold sins; they were also daily taught that they should flie to the Altar, to sacrifice, to washings, that by this Discipline they might acknowledge themselves to be sinners, and not to bee freed, but by the oblation of the Lamb of God that was to come, and by expiation in his blood, or by Faith in the promised Messias.

From hence is the Argument, wee Jews before the comming of Christ, or before the full revelation of the Doctrine of Faith come, were kept under the external Discipline of the Legal Covenant, as under a Garrison circumscribed with boundaries, that wee might not by any way turn our selves from the curse▪ unless unto that Faith alone which was to bee revealed, i. e to seek Righteousness, and a blessing in the promised Messias: Therefore wee are so far from Justification by the Law, that on the otherside, by the Discipline of the Law, the ancient Church was shut up in streights, and compelled to look unto Justification alone by Faith. But the Discipline of the Law is abused by many to a contrary end; yet this was the end of the Legal Discipline instituted by God.

Vers. 24. Wherefore the Law was our School-Master, to bring us unto Christ, that wee might bee justified by Faith.

Argum. 22. Illustrating and confirming the former, The Law or the external form of the Legal Covenant like a School-Master sent to us by God, did instruct our childish Church, and lead it by the hand to Christ, that wee might bee justified by Faith: Therefore wee are so far from Justification by the Law, that on the other side, unless wee bee justified by Faith, the Law is frustrated in its end. For what else did the Law do by propounding moral Precepts, than that, (as in a Glass) it might shew to the Church how far men are distant from Righteousness? what else did Legal Promises and Threatnings speak, if thou canst not perform these conditions; if now thou dost shamefully violate all those, thou art undone, and utterly lost, unless thou takest another course for salvation? Lastly, To the same end did the Ceremonies tend. For what purpose were Sacrifices and Washings, but that they should bee exercised in the daily meditation of their filthinesses, and deserved damnation, and should behold in the image of an innocent Creature killed before their eyes, the necessity of their Redemption by a Messias (who is that immaculate Lamb of God) and beleeving in him to Justification.

Vers. 25. But after that Faith is come, wee are no longer under a School-Master.

Argum. 23. From the abolition of the external Discipline of the Legal Covenant, which hee intimates, vers. 23. when hee determined that the use of his Discipline was before the time of the Gospel, and until the time of Faith; and vers. 24. when hee compared this Discipline to a School-Master (whose office is onelyonly appointed for our childish age.) The Argument is propounded; After Christ was manifested, and the time of the Gospel, the time of manifesting the free Covenant, …or the time of Faith is now come, wee are no more under the pedagogie of the Legal Covenant, or the external Discipline wherewith the Church was exercised, onelyonly until the comming of Christ, i. e. until, and not beyond the time of Faith: Therefore wee are so far from being justified by the Law, that the whole of the external Legal Discipline is now abolished under the Gospel. Hee doth not say that the Moral Law is abolished, but hee saith that that pedagogical manner of urging the Legal Covenant, together with the appendages of Ceremonies, is abolished. For although the faithful are freed from the Law, as a Covenant, or as it imports the Covenant of Works; yet they are not freed from the Law commanding, or as it is the rule of manners, but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law.

Vers. 26. For yee are all the Children of God by Faith in Christ Iesus.

Hee applies the former Argument to the faithful Galatians, and proves them not to bee under the Legal Pedagogie, but to bee exempted from the yoak of Levitical Ceremonies, by three Reasons.

Reason 1. All yee faithful Galatians are in the number of Children, i. e. of those that are grown to full age, by reason of your Faith in Christ now manifested: Therefore yee are not under the childish Pedagogie of Ceremonies or Legal Discipline.

Vers. 27. For as many of you as have been baptized into Christ, have put on Christ.

Reason 2. Confirming the former. Now Circumcision being made void, yee by the Sacrament of Baptism, p. 100have so put on Christ the Son of God, and in the presence of God, you carry the name and person of Christ, that yee may bee esteemed to bee in him, and not in your selves: Therefore yee being the Children of God grown up, are exempted from the Pedagogie of the Law.

Vers. 28. There is neither Iew nor Greek, there is neither Bond nor Free, there is neither Male no Female: for yee are all one in Christ Iesus.

Reason 3. Preventing a tacit Objection, and shewing that the Gentiles have no need of Legal Ceremonies, that by those they may bee joyned, after the manner of Proselytes with the People of God. Because in the business of Faith there is no difference of Nation, whether thou bee Jew or Greek; nor of condition, whether thou bee a Servant, or Free; neither whether thou bee the Male, or the Female. For all you, whosoever are indued with true Faith, do constitute, and as it were, make up one person in Christ: Therefore yee Galatians are no less children grown up, than wee Apostles, or some other faithful Jews: Therefore yee are exempted by Christ from the childish Pedagogie of Ceremonies, Vers. 29. And if yee bee Christs, then are yee Abrahams seed, and heirs according to the Promise.

Hee prevents another tacit Objection, intimating as if they could not bee the seed of Abraham any otherwise, than by a being united to the People of God by Circumcision, and the observation of Ceremonies, and withall, hee brings Argument 24. to prove that Justification is not by the Law, but by Faith, which may bee thus formed: They that are united by Faith to Christ, and so made that blessed seed of Abraham, and heirs according to the Promise, and not according to the Law, or Covenant of Works, they are not justified by the Works of the Law, but by the Faith of the Promise. But yee are united to Christ, and made Abrahams seed according to the Promise, and not Heirs hereafter according to the Law: Therefore yee are not justified by the Worke of the Law, but through the Faith of the Promise.

CHAP. IV.

THere are three parts of the Chapter: In the first the Apostle doth exhort them to renounce the yoak of Ceremonies, to vers. 12. In the second there is a courteous invitation, moving them to return to a sound mind, and to the Doctrine which hee had taught them in the beginning concerning Righteousness by Faith, to vers. 21. In the third hee confirms the whole disputation, and illustrates it by a signal allegory, to the end. As to the first part of the Chapter, bee converts his disputation into an Exhortation to the Galatians, that they renouncing the servile yoak of the Law, should carry themselves as the Free-men of Christ. The hortatory Proposition is this, yee ought to renounce the yoak of Ceremonies. The Arguments for confirmation are ten.

Vers. 1. Now I say, that the Heir, as long as hee is a Child, differeth nothing from a servant, though hee bee Lord of all,

2. But is under Tutors and Governours, until the time appointed of the Father.

3. Even so wee, when wee were children, were in bondage under the elements of the world.

Argum. 1. From the servile and childish external condition in which the Church before the comming of Christ was constituted, which hee illustrates by this similitude. As an Heir so long as hee is an Infant, or under age, although hee bee Lord of all his Fathers goods according to the Law, yet in respect of possession and exercise of the Law, or as to external liberty, hee differeth nothing from a servant, vers. 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father, vers. 2, so the Church of God, whereof wee are members, as to its external state under torrene figures and worldly elements, or the rudiments of legal Ceremonies, as an Abe…edarian, sticking in the rudiments of A B C, did undergo a hard bondage until Christ.

Hence the Argument; Childish and servile is the yoak of Legal Ceremonies, onelyonly appointed to the Infant and under-age-Church before the comming of Christ: Therefore yee Galatians who are under the Gospel ought to renounce that yoak.

Vers. 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 wee might receive the Adoption of Sons.

Having spoken of the servile and childish condition of the Church before the comming of Christ, as to the outward man (for as to the Spirit and inward man, the faithful that saw the day of Christ were freed, and rejoyced in the Lord;) now follows the manner of delivering the Church by the comming of Christ.

The fulness of time] Argum. 2. Now the fulness of time is come, which the Father had fore-appointed to the Legal Pedagogie, and that Guardianship of Legal Ceremonies is finished: Therefore you Christians must renounce the yoak of Ceremonies.

Sent forth his Son] Argum. 3. The Son of God is sent into the world, takes upon him flesh, and is born of the Virgin Mary, and subjected to the Covenant of Works, and the yoak of Legal Ceremonies, that hee might redeem those that were subject to the Law: Therefore yee Christians redeemed from the yoak, ought to renounce it.

That the Adoption] Argum. 4. For that end Christ is made subject to the Law, that wee might clearly attain to the Adoption, or to the Priviledge of Sons grown up, held forth under the Gospel: Therefore wee being under the Gospel, ought to renounce the servile and childish yoak of Ceremonies, unless wee would render the benefit of Redemption of none effect to us.

Vers. 6. And because yee are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Argum. 5. For a testimony of your Adoption and advancement to the priviledge of Sons now grown up, God hath given you the holy Spirit, by which together with other Sons of God out of Jews and Gentiles, yee may call God confidently in every tongue your Father: Therefore except yee would carry your selves as unworthy of this priviledge, yee must renounce the childish and servile yoak of Ceremonies.

Vers. 7. Wherefore thou art no more a Servant, but a Son, and if a Son, then an Heir of God through Christ.

Argum. 6. Yee are no more in that servile condition, under the yoak of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partakers of their Fathers goods, or spiritual graces, in a larger measure, than the ancient Church, and that by Christ manifested in the flesh: Therefore now you must renounce that servi…e and childish yoak.

Vers. 8. Howbeit, then when yee knew not God, yee did service unto them which by nature are no gods:

9. But now, after that yee have known God, or rather are known of God, how turn yee again to the weak and beggarly elements, whereunto yee desire again to bee in bondage?

Hee upbraids them with their ingratitude, reprehending them for their observance of Legal Ceremonies, as of daies and months, &c. in which they were neither born nor educated.

Howbeit] Argum. 7. Before yee were Sons, you were in a worser condition, than the Jews, to wit, you were Idolatrous, knowing not the true God, and serving feigned Idols, but now converted from that ignorance, p. 101yee have known God, or rather by the preventing Grace of God known and beloved, yee are drawn to God that you might know him, and are invested with the liberty of Sons. How is it, that a fresh, as if you had been under no bondage, do you turn again to the yoak of abolished ceremonial bondage? Therefore this yoak you must renounce. The force of this Argument is this, yee bear the yoak of Ceremonies, having less to pretend for your excuse, and with a more signal note of ingratitude than the Jews born and brought up under the yoak: Therefore you must renounce this yoak.

Again] Argum. 8. Yee being advanced to the liberty of Sons grown up, it is an unworthy thing willingly to return again to the yoak of slavery, and to bee willing to bee in bondage: Therefore you must renounce this yoak.

Beggerly] Argum. 9. Those Legal Ceremonies, the yoak whereof now yee affect, although they had their pedagogical use before Christ came, yet now Christ is come, they have no use, but are weak and beggerly rudiments, which neither have virtue to justifie, nor power to bring consolation, nor their old use to prefigure Christ: Therefore yee ought to renounce this so unprofitable a yoak.

Vers. 10. Yee observe daies, and months, and times, and years.

11. I am afraid of you, lest I have bestowed upon you labour in vain.

Argum. 10. Your bondage begun again in the observation of Legal Ceremonies, as for example, of daies, Sabbaths, New Moons, set Feasts, and Sabbatical years, &c. hath given mee just cause of fear, left I have preached to you the Gospel of free Justification in vain; Because this is a sign that you are revolted from Justification by Faith, or from the Grace of Christ, to seek Justification▪ by Works of the Law: Therefore unless yee will renounce the Gospel, yee must renounce this yoak.

The second Part.

Vers. 12. Brethren, I beseech you, bee as I am: for I am as yee are; yee have not injured mee at all.

The second part of the Chapter follows, wherein is contained a loving Exhortation to return into the way, and the wholesome opinion of Justification by Grace, through Faith, without the Works of the Law.

This Proposition of the Exhortation may bee laid down. You must return to my Doctrine of Righteousness by Faith, without the Works of the Law, bee yee (saies hee) as I am, or bee yee in the same opinion with mee. The Arguments of the Exhortation are twelve.

Furthermore] Argum. 1. Because I, though in times past, a Pharisee, have been very stiffe for Righteousness by the Law, but now being made a Christian, I am as you, and I seek with you your salvation, no less than you your selves seek it: Therefore yee must return to my opinion.

Brethren I beseech] Argum. 2. My fear concerning you, hath neither alienated my mind from you, neither hath it caused a doubtful judgement of charity concerning you, but as Brethren let mee friendly bespeak you, and as Brethren let mee beseech you to return: Therefore return yee.

No] Argum. 3. My severe reproof ariseth not against you, either from anger or hatred, who have not privately injured mee at all, but out of an earnest desire of your salvation: Therefore return yee.

Vers. 13. Yee know how through infirmity of the flesh, I preached the Gospel unto you at first.

Argum. 4. I have suffered many things for preaching the Gospel unto you, for yee know that I have preached the Gospel to you constantly, through infirmities, and a contemptible condition, as to the outward-man, whereunto through afflictions I am driven: Therefore return yee to sound Doctrine sealed by my sufferings.

Vers. 14. And my temptation which was in the flesh, yee despised not, nor rejected, but received mee as an Angel of God, even as Christ Iesus.

Argum. 5. In times past you have allowed the causes of my afflictions, neither have yee contemned mee, whilst I was exercised with temptations in my flesh, but yee have received mee as an Angel, as bearing the person of Christ: Therefore now do both the same thing, and return unto the same mind.

Vers. 15. Where is then the blessedness you speak of? for I bear you record, that if it had been possible, yee would have plucked out your own eyes, and have given them to mee.

Argum. 6. In times past you did account your selves blessed in my Ministery: Therefore if you would bee blessed, it behoveth you to adhere constantly to my Doctrine: Hee minds them the more earnestly of this blessedness by an interrogation, because they seemed to have forgotten it.

Record] Argum. 7. In time past that you might every way gratifie mee, yee spared not your most dear injoyments: Therefore return yee, and by my example cast off the Legal yoak; If you will do that which is acceptable unto mee.

Vers. 16. Am I therefore become your enemy, because I tell you the Truth?

Argum. 8. So far as yee are offended by this sharper reprehension, yee ought to esteem mee an enemy, whom therefore you would not imitate, that on the otherside, because I speak the Truth for your good, yee are bound to make more of mee and my Exhortation.

Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them.

Argum. 9. From his unlikeness to the seducers: The false Apostles (saith hee) who earnestly contend that you may bee brought under, and submit to the Legal yoak, they little regard you, and with a preposterous zeal, are carried out towards you, and in very deed they go about to destroy you, desiring to exclude you from mee and my Doctrine, and consequently from the society of Christ, that yee might follow them, and become their Disciples: Therefore return yee to my Doctrine.

Vers. 18. But it is good alwaies to bee zealously affected in a good thing, and not onelyonly when I am present with you.

Argum. 10. My zeal for you is good, and in a good thing, and constant, when I am absent, as well as present: The zealousie of my Emulators concerning you is perverse and counterfeit: Therefore return yee to my Doctrine.

Vers. 19. My little children, of whom I travel in birth again until Christ bee formed in you:

Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ, is deformed in you by your falling to the yoak of the Law, and Justification by Works: Therefore return yee to my Doctrine.

I travel in birth] I am no less seriously anxious concerning your repentance, nor less solicitously do I labour concerning the reparation of your Faith, and the Image of Christ in you, than one labouring in birth for the bringing forth of a child, or than I myself did labour for the conversion of you to the Faith: Therefore return yee to my Doctrine.

Vers. 20. I desire to bee present with you now, and to change my voice, for I stand in doubt of you.

Hee confirms this perplext anxiety of minde by a sign, to wit, from his desire of seeing their faces, and instructing them, and accommodating himself to their necessity: p. 102Lastly, from the cause of this anxiety, to wit, that hee was uncertain and dubious about them, whether gently or severely, or what course hee should take with them: For how deeply this errour was rooted in them, how many infected, how every one was affected in his business, unless hee had been present, it could not easily bee known to him.

The Third Part.

Vers. 21. Tell mee, yee that desire to bee under the Law, do yee not bear the Law?

The Third Part of the Chapter follows, in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family, in which by a typical Allegory, God hath prefigured the whole matter now disputed. The summe of which is this. God in times past prefigured, that they who seek justification by Works, or a Covenant of works, are in a servile, miserable, and cursed condition, and at length shall bee cast from the face of God, and society of the Saints, they that seek justification by grace through faith in Christ, are free Sons of the family of God, and blessed, and at length shall certainly come to an inheritance of life eternal, why therefore are you so foolish, O Galatians, that yee willingly affect this servile, miserable, and cursed way of justification sought by the works of the Law?

For this end, the Apostle in this last part of the Chapter, First of all provokes them to the Law, or to the books of Moses, that the whole question may bee decided, vers. 21. Furthermore he propounds a typical history of the condition of Abrahams family, ver. 22, 23. Thirdly, he propounds the type, and opens the mystery, vers. 24, 25, 26. Fourthly, hee confirms the exposition out of Isaiah, vers. 27. Fifthly, hee applies the allegory or type to the truly faithfull Christians, and hee comforts himself and the rest against the persecution of the false brethren, strangers to the grace of God, vers. 28, 29, 30, 31.

Tell] That which appertaines to the first, hee reproves the Galatians of a double errour. The first errour is, that willingly they had affected to bee under the Law, i. e. under the legal Covenant, or the Covenant of works, whose condition is this, that thou binde thy self to the perfect fulfilling the Law, and God deals with thee according to the Covenant of the Law, that is, hee saves thee if thou offend in nothing, but doth curse and destroy thee, if thou become guilty in the least tittle of that which is written in the book of the Law, or art found in the least to turn aside from the Rule: For otherwise all the faithful are under the Law, as a rule and direction of life, and they are to endeavour obedience to it sincerely in all things, through grace administred by Christ. The second errour is, That they were very ignorant both of the sense and scope of the Law, or of books that were written by Moses.

Vers. 22. For it is written, that Abraham had two Sons, the one by a bond-maid, the other by a free-woman.

23. But hee who was of the bond-woman, was born after the flesh, but hee of the free-woman, was by promise.

In the second place hee propounds from Gen. 16. & 21. the typical history of Abrahams family, wherein there were two wives that were mothers, Hagar, and Sarah. The conditions of the mothers twofold, Hagar was a servant, Sarah free-born: Two Sons, Ishmael a servant of his mother a servant, Isaac free of his mother free-born; a twofold principle of their Nativity, viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman, and the vertue of the promise, or divine supernatural vertue, in the nativity of Isaac of Sarah an old woman and conspicuously barren. From hence arose the unlike disposition of Ishmael and Isaac, so great a discord, that Ishmael persecuted Isaac, and the dissimilitude of both their conditions in the upshot: Ishmael is cast out of the family, but Isaac obtains the Inheritance, by which type God did figure out the divers conditions of the visible Church sprung from divers principles and causes. For (1.) As there are two wives Hagar and Sarah, so there are two Covenants of God with men, the Covenant of works or legal, the Covenant of grace, or the Evangelical. (2.) Both the wives had off-spring, so both the Covenants had their worshippers and professors as born of the Covenant. (3.) As Hagar a young woman according to nature and the flesh brought forth; but Sarah barren, and an old woman according to the power of the divine promise. So the Law or Covenant of works hath the ordinary strength of nature, or the powers of free will for its foundation; But the Gospel, or Covenant of grace, hath for its foundation, the special grace of God. (4.) As Ishmael was of a servile and malicious disposition that hee would persecute his brother, but Isaac indued with an ingenuous and godly disposition patiently indured persecution, so how many justiciaries so ever, seeking righteousness by works, are of a servile and perverse disposition, and they do vexe the true faithful of God. But the truly faithful, and Sons of the promise worship God with an ingenuous piety, and do suffer persecutions as it behoves them.

Vers. 24. Which things are an allegory, for these are the two Covenants, the one from the Mount Sinai, which gendereth to bondage, which is Hagar.

In the third place the Apostle expounds the signification of the type, as much as belongs to the present purpose; and first hee shews that the two Wives are figures of the two Covenants, whereof one is the Covenant of Works represented by Hagar: The other is the Covenant Grace, or faith, represented by Sarah: As to Hagar and the Covenant of Works, the Apostle teacheth, First, That Covenant had its rise from Mount Sinai, because in that mountain the Law was given, and this Covenant was established betwixt God and his people. Secondly, hee teaches that this Covenant generated an off-spring to bondage, or did render the Disciples and professours of it, onelyonly servants, i. e. Mercenary worshippers of God, who do nothing but the external work, and brought to that either by fear, or hope of a reward, and they heing ignorant that this was the end of the Law (that being sensible of our sins we might flye to Christ) do abuse the Law, being meer hypocrites, seeking by it righteousness, which they never obtain, but being not freed remain in their sins.

Vers. 25. For this Hagar is Mount Sinai in Arabia, and answereth to Ierusalem, which now is, and is in bondage with her children.

Hee shews the convenience of the exposition: (1.) From this, because Mount Sinai situated in Arabia, and far removed from the promised Land, was called by the Arabians and Caldeans Hagar, by the special providence of God. (2.) That it had affinity with the earthly Ierusalem (as it was in the Apostles time) or with the Jewish Synagogue, which is said to bee in bondage with her children, because shee was tenacious of the Covenant of works, and continued with her Disciples in a servile condition, strangers to the Redeemer, and free deliverance by him.

Vers. 26. But Ierusalem which is above, is free, which is the mother of us all.

Hee expounds what is figured by Sarah the free-woman, viz. The Covenant of Faith or Grace, whereof the Church of the truly faithful is very tenacious, which is the heavenly Ierusalem that is above, created by God, and studious of heavenly things, the mother of all the faithful, called both of Iews and Gentiles.

Vers. 27. For it is written, Rejoyce thou barren that bearest not, break forth and cry, thou that travellest p. 103not, for the desolate hath many more Children than she which hath an husband.

In the fourth place, The Apostle proves the Exposition give… out of Isaiah 54.1. where the Church of the faithful, the upper Ierusalem, our Mother, is represented by Sarah, barren, as if shee had been a Widow. And the Synagogue of the Jews, unfaithful and tenacious of the Covenant of Works, is represented by fruitful Hagar dwelling with her Husband. But the Church of the faithful before the comming of Christ was compared, as it were to a barren Widow, because her Husband, the Covenant of Grace, was unknown almost to all, except a few, who dispersed hither and thither, did not make a company, neither did Grace appear, but lay hid, like an Husband absent or dead under the covers of Ceremonies. The Synagogue of unbeleeving Justiciaries is compared to a fruitful Wife, dwelling with her Husband, viz. the Covenant of Works conspicuous in the external dispensation of the Law. And it is fore-told by the Prophet that it should come to pass, that the Church of the faithful, made fruitful by the Promises of God, shall bring forth more children under the Gospel, than the Synagogue hath brought Servants under the Law; and therefore is commanded to rejoyce and praise God.

Vers. 28. Now wee, Brethren, as Isaac was, are the children of Promise.

In the last place hee applies this typical history, and partly admonishes the truly faithful Christians, and partly comforts them, by four Arguments.

Argum. 1. That wee are redeemed children justified by Faith, and truly free born, and regenerated by virtue of Evangelical Promises to the similitude of Isaac, who is elder than those other Citizens of the heavenly Ierusalem that were after him.

Vers. 29. But as then hee hat was born after the flesh, persecuted him that was born after the Spirit.

Argum. 2. Of consolation, That suffering persecution by false Brethren, Patrons of free will and Righteousness by Works; were finde nothing unlike to Isaacs condition: For when in Abrahams Family, hee who is onelyonly begotten by the ordinary strength of nature persecuted him, who is begotten by a divine and spiritual way; what wonder then, if the same now bee usual amongst us?

Vers. 30. Nevertheless, what saith the Scripture? cast out the bond-woman and her Son: for the Son of the bond-woman, shall not bee heir with the Son of the free-woman.

Argum. 3. That the persecutors of the faithful, and Patrons of Righteousness by Works, seeing they are not set at liberty by the Son, are to bee cast out of the society of the Saints, and the inheritance of life eternal; as it was figured by the sentence of God, concerning the casting Ishmael with his Mother out of the family, and excluding him from the inheritance that was to bee enjoyed with Isaac.

Vers. 31. So then, Brethren, wee are not children of the bond-woman, but of the free.

Argum. 4. From the comparing of this verse with the former, that seeing wee are not children of the bond-woman, but of the free, certainly wee shall obtain an inheritance of life eternal: which Argument with the former, as it hath the virtue of consolation, so also of admonition, that they would not adhere to their errour in seeking Righteousness by the Works of the Law, and moreover of an exhortation, that they hold fast Righteousness by Grace through Faith in Christ, unless they would exclude themselves from the inheritance.

CHAP. V.

THere are two parts of the Chapter: In the first hee goes on to urge, that shaking off the yoak of the Covenant of …orks, and Legal Ceremonies, they may defend their Christian Liberty, to vers. 13. In the other hee gives Precepts concerning the right use of Christian Liberty, to the end.

Vers. 1. Stand fast therefore in the Liberty wherewith Christ hath made us free, and bee not entangled again with the yoak of bondage.

The Proposition to bee confirmed in the former part, is plainly proposed under the form of an Exhortation. Yee must stand fast in the Christian Liberty, which is the scope of the former Doctrine and disputation, and it is drawn from that as the conclusion. The Arguments for the proving this Proposition are thirteen.

Argum. 1. Liberty from the servile yoak of the Legal Covenant or Ceremonies thereof, is obtained by the blood of Christ: Therefore you must stand stedfast in that.

Vers. 2. Behold, I Paul say unto you, that if yee bee circumcised, Christ shall profit you nothing.

Argum. 2. Is established by an Apostolical obtestation. If you bee circumcised according to the Ceremonial Law, now abolished, and add but this one Ceremony to free Justification by Christ; Christ, whom you declare by this fact an imperfect Saviour, will not advantage you to salvation: Therefore you must stand fast. For if they could not be justified except they joyned Circumcision together with the Grace of Christ, making Christ the half of their Righteousness, they destroy the whole; making him an imperfect Saviour, they made him none at all.

Vers. 3. For I testifie again to every man that is circumcised, that hee is a debter to do the whole Law▪

Argum. 3. Is established by the same obtestation. The Covenant of Works being abrogated, and the Ceremonial Law now abolished, if any one returns to Circumcision, the Sacrament of initiation to this Legal Covenant, hee by this means makes himself a debtor to the whole Law, and consequently obliges himself to the curse, unless hee perfectly with his whole strength fulfil the Law, which is the condition of the Covenant of Works. The matter is clear. Because, although Circumcision by the purpose of God to the faithful, expecting the Messias, until Christ, was a Sacrament of the Righteousness of Faith (as Abraham was circumcised) and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews, Circumcision was accounted amongst things indifferent (so Timothy born of a Jewish Mother is circumcised, and Titus is not) yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works, or by the Law, Circumcision is made part of the Legal Righteousness, or of the Obedience of the Covenant of Works, yea, and the Sacrament of that Covenant. And after this manner the false Apostles did urge Circumcision amongst the Galatians, to whom religious Circumcision was every way unlawful. No wonder then if hee said Christ will not profit them, if they bee circumcised, because they that were circumcised, by that very fact did imbrace the Covenant of Works.

Vers. 4. Christ is become of no effect unto you, whosoever of you are justified by the Law: yee are fallen from Grace.

Argum. 4. Confirming the former, whosoever of you return to Circumcision, and Legal Customes abolished, seeking Justification by the Law, ye… by that same fact renounce Christ, and the Covenant of Grace, because the Covenant of Works, and the Covenant of Grace in Christ, do mutually exclude one another, neither can they consist. For if Justification is by Works, it is not by Grace, and on the contrary: Therefore yee must stand in your liberty, except you would be separated from Grace and Christ.

Vers. 5. For wee through the Spirit wait for the hope of Righteousness by Faith.

p. 104Argum. 5. Wee Jews and Apostles that are circumcised, after our conversion to the faith, being taught by the Spirit, renounce the Covenant of works, and legal customes, and do expect life eternal, as the fruit of justification by Faith: you that are Gentiles by nature cannot otherwise be justified or saved, either by the Law or Circumcision: Therefore you must stand fast in your Christian liberty.

Vers. 6. For in Iesus Christ, neither Circumcision, availeth any thing, nor uncircumcision, but faith which worketh by love.

Argum. 6. Confirming the former. In the Kingdome of Christ, or the new state of the Church under the Covenant of Grace, the difference of circumcision and uncircumcision is taken away; that neither helps, nor hinders any thing to justification: Therefore you must stand fast in your liberty from the yoak of the Law.

But faith] Arg. 7. True faith alone, or that which worketh by love, without respect to circumcision or uncircumcision, availeth to the act of justification: Therefore in this way of justification, yee that are in the Kingdome of Christ must necessarily stand fast.

Vers. 7. Yee did run well, who did hinder you, that yee should not obey the truth?

Argum. 8. Not long since yee ran well in the course of the truth of this Doctrine, neither can any account bee given of your falling from the truth: Therefore you must as yet go forward, and stand fast in that course.

Vers. 8. This perswasion cometh not of him that calleth you.

Argum. 9. By answering an Objection. Although perhaps yee are perswaded, that yee continue in a right way, yet that credulity and perswasion to depart from that which you have received from mee, is not from God calling you, but some other way, viz. from impostors, from your inconstancy, and from the Devil: Therefore this perswasion is to bee rejected, and yee must stand fast in the liberty.

Vers. 9. A little leaven leaveneth the whole lump.

Argum. 10. By answering an Objection. Although it may seem that wee mu… not contend about the introduction of some few customes, for peace sake, and that the Jews might the more easily bee won, yet this little legal leaven, or Judaism, doth corrupt the whole sincerity of the Doctrine of faith. Therefore yee must have a care of that, and stand fast in the liberty.

Vers. 10. I have confidence in you through the Lord, that you will bee none otherwise minded, but hee that troubleth you, shall bear his judgement, whosoever he bee.

Argum. 11. Although the danger of your errour, and inconstancy, make mee suspect the event, yet love, and the constancy of Divine grace commands mee to hope better things, which whilst I behold, I am perswaded that you will return into that opinion with mee concerning the casting away the yoak of the Law, and defending your liberty by faith in Christ: Therefore it is meet to satisfie my expectation.

Troubleth] Argum. 12. Your seducers, who trouble your faith, at length, howsoever they are esteemed amongst you, shall bee punished by God: Therefore bee yee not intangled in the same snares, but repent, and stand fast in the liberty.

Vers. 11. And I, brethren, if I yet preach Circumcision, why do I yet suffer persecution? then is the offence of the Cross ceased.

Hee refutes the calumny of his Adversaries, and produces Arg. 13. Thou thy self dost teach Circumcision, because thou hast circumcised Timothy: Therefore undeservedly thou dost accuse us. Hee answers by denying that hee taught Circumcision, because although hee circumcised Timothy born of a Jewish mother (for the use of Ceremonies with the Jews after the yoak of necessity was broken by the Decree of the Synod, for a time it was left free) yet hee never preached that Circumcision was to bee observed, but hee both admonished the Jews concerning the abolition of Ceremonies, and taught that legal Ceremonies upon no account should bee received amongst the Gentiles; which hee proves, because upon this ground hee suffered persecution by the Jews; and because the Jews were not offended at the preaching of the Gospel, or the Cross of Christ, but freely tolerarated the Apostle, if withall hee would promote the reception of Jewish customes amongst the Gentiles.

The strength of the Argument is this, I had rather suffer persecution, than preach that Circumcision is to bee joyned with the Gospel; for if I should conjoyn them, the offence of the Cross would cease, the Jews would tolerate my preaching of Christ crucified: But I dare not in the least depart from the purity of the Gospel: Therefore yee must also stand fast in that.

Vers. 12. I would they were even cut off which trouble you.

At length shutting up the whole Disputation, with an Apostolical Spirit, hee both imprecates and denounces destruction to the Impostors, by whom the Galatians were deceived.

The Second Part.

Vers. 13. For, Brethren, yee have been called unto liberty, onelyonly use not liberty for an occasion to the flesh, but by love serve one another.

The second part of the Chapter follows, wherein the reason of his imprecation is given, viz. because the seducers called them back, and drew them again under the yoak, whom God called to liberty; under the form of an exhortation, hee gives three Precepts concerning the right use of Christian liberty.

OnelyOnly] 1. That bridleing the flesh, or the sinful lusts of corrupt nature (lest that being unsubdued it should draw Christian liberty into a licentiousness to sin) they may serve one another in the duties of love.

Vers. 14. For all the Law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thy self.

Hee gives two reasons of this Precept, (1.) Because the Law is fulfilled in love, and not in bare ceremonies.

Vers. 15. But if you bite and devour one another, take heed yee bee not consumed one of another.

(2.) Because unless they follow after love, they will mutually devour and destroy one another by contentions.

Vers. 16. This I say then, walk in the Spirit, and yee shall not fulfill the lust of the flesh.

The second Precept is for the confirmation of the former, that they follow the guidance of the Holy Ghost walking as hee himself out of the Scripture hath suggested to their hearts.

And that which] The reasons of the Precept are six, Reas. 1. Because so the lusts of the flesh shall not rule over you, that yee may as servants obey its commands: Therefore follow yee the guidance of the Spirit.

Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other.

Reas. 2. Confirming the former, because hee that follows the guidance of the Spirit, will become victorious in the contest betwixt the flesh, and the Spirit. That this reason might bee plain, the Apostle presupposes three things: (1.) Hee that is lead by the Spirit hath his nature partly renewed, which is called the Spirit, and partly corrupt, which is called the Flesh. (2.) Hee presupposes these two contrary principles with contrary endeavours to fight with one another, that neither good, nor evill without opposition, and a mutual impediment can p. 105bee put in execution. (3.) Hee presupposes that the Holy Ghost doth help Beleevers in their striving by the Word and Grace. From whence it is concluded, that hee which hearkeneth to the Spirit, will become victorious in striving.

Vers. 18. But if yee bee led by the Spirit, yee are not under the Law.

Reason 3. Confirming the former. Because they that are led by the Spirit, are not servants to sin under the servile Covenant of the Law, to whom onelyonly the knowledge of sin is vouchsafed, but not the victory or strength against sin: but Gods Free-men are they, who under the Covenant of Grace obtain strength of God for the resisting of sin.

Vers. 19. Now the Works of the flesh are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness,

20. Idolatry, Witchcraft, Hatred, Variance, Emulations, …rath, 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 Kingdome of God.

Reason 4. Because if they do not follow the Spirit, but rather the flesh, doing the Works of the flesh (of which sort hee reckons seventeen) they shall not bee heirs of the Kingdome of God.

Vers. 22. But the fruit of the Spirit is Love, Ioy, Peace, Long-suffering, Gentleness, Goodness, Faith,

23. Meekness, Temperance: against such there is no Law.

Reason 5. Because if they follow the Spirit, and bring forth such fruit (of whith sort hee reckons nine) they will not have the Law against them, i. e. cursing them, and condemning them; but for Reconciliation sake towards God they shall finde the Law their friend: Therefore it behoved you to follow the Spirit.

Vers. 24. And they that are Christs have crucified the flesh with the affections and lusts.

Hee proves that they shall not have the Law against them, because they that are Christs, and judicially crucified in Christ, for satisfaction to the Law, they are also judicially obliged to crucifie the body of sin, i. e. corrupt nature, with the affections and lusts. Wherefore they that actually indeavour to peform that, and to bring forth the fruit of the Spirit, they cannot have the Law against them, as they that now seriously indeavour to promote the scope and end of the Law.

Vers. 25. If wee live in the Spirit, let us also walk in the Spirit.

Reason 6. Because by the Spirit wee have Consolation, Peace, and Joy, wherein life consists: Therefore wee ought to follow the guidance of the Spirit.

Vers. 26. Let us not bee desirous of vain-glory, provoking one another, envying one another.

The third Precept is especially concerning the shunning Ambition, with the attendants of that vice, viz. backbiting and envy, with which evils the Churches used to bee infected. But because the Doctors of the Church were chiefly obnoxious to these vices: Therefore hee includes himself in this Exhortation with the rest, that the Galatians may more easily receive this Exhortation.

CHAP. VI.

HEE proceeds to prescribe Christian duties to the Galatians, much more excellent than those Legal Ceremonies, and more worthy of their practice. There are two parts of the Chapter; in the first hee adds to the former Precepts, two other, to vers. 11. In the other hee compares himself with the false Apostles, and deservedly prefers himself before them, lest the Galatians by the admiration of those should bee deceived.

Vers. 1. Brethren, if a man bee overtaken in a fault▪ yee which are spiritual, restore such a one in the Spirit of meekness, considering thy self, lest thou also bee tempted.

The first Precept concerning dealing gently with the Brethren, who fall through infirmity, that they bee restored in the Spirit of meekness by those, who seem more confirmed in the Spirit, but hee speaks especially to the Presbyters, upon whom it lyes by duty to recall those again to repentance that are fallen into scandalls, by ecclesiastical censures, and to restore again the dis-joynted members of the Church into their place. Hee commandeth those to use me…kness towards them, that through infirmity are fallen back, and not to deal severely with them, which without doubt belongs to those, who have the power of punishing sinners. There are six reasons of the Precept.

Reason 1. Because the same may happen through a temptation to any one, even to the spiritual themselves.

Vers. 2. Bear yee one anothers burdens, and so fulfil the Law of Christ.

Reason 2. Because seeing that it may bee presupposed, that sinning Brethren are sorrowful and grieved for their backslidings and sins: Therefore it is fitting that sinners which are dejected and cast down, in all moderation and sympathy, should bee succoured and relieved under their burden.

And so] Reason 3. Because the Law of Love renewed by Christ, requireth that from us.

Vers. 3. For if a man think himself to bee something, when hee is nothing, hee deceiveth himself.

Reason 4. Hee that despiseth others that backslide through infirmity, and thinks himself more strong, deceiveth himself, is amongst the weakest, yea, hee is a man of no strength at all.

Vers. 4. But let every man prove his own Works, and then shall hee have rejoycing in himself alone, and not in another,

Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration, and shunning the casting contempt upon a backsliden Brother, Because if every one would try himself, and examine his actions according to the rule of the divine Law, no man would arrogate to himself the praise of holiness from other mens sins, but onelyonly from their good actions, if hee found any of them worthy of praise. This was said against them, who never cease to aggravate another mans sin, that they may seem more holy themselves.

Vers. 5. For every man shall bear his own burden.

Reason 6. Confirming the reason fore-going. Because every one shall give an account of his Works to God, not compared with others, but considered with himself: Therefore it is not safe to despise those that are fallen into sin, and to bee lifted up against them, because in like manner thou art not fallen thy self.

Vers. 6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.

The second Precept belongeth to the people, concerning liberality to bee exercised towards the Ministers of the Word, that wee communicate coporal goods to them, who communicate unto us by their office spiritual things, and give themselves to this Work.

Vers. 7. Bee not deceived, God is not mocked: for whatsoever a man soweth, that shall hee also reap.

Hee gives six reasons of the Precept, which are all extended to liberality in general, and do confirm the Precept of Liberality to Pastors the more strongly.

Reas. 1. Supposing these, who are ingrateful towards their Teachers, to bee also niggardly and slow to every good Work, because the excuses of niggardliness, are the delusions of covetous men, with which God will not suffer them to delude themselves▪

p. 106Whatsoever] Reas. 2. Because every one shall receive fruit according to his deeds, hee that hath onelyonly received, and refuseth to bee thankful, shall bee rewarded according to his ingratitude, and on the contrary.

Vers. 8. For hee that soweth to his flesh, shall of the flesh reap corruption: But hee that soweth to the Spirit, shall of the Spirit reap life everlasting.

Hee expounds this Argument in particular: Hee that bestows his goods or substance, and his actions to the fulfilling the lusts of the flesh, hee shall of his doing reap corruption: But hee that on the contrary layeth out himself, and all for the glory of God, and promoting the works of the Spirit, hee shall bee graciously rewarded with eternal life.

Vers. 9. As let us not bee weary in well-doing, for in due season wee shall reap, if wee faint not.

Reas. 3. Because whatsoever may bee said concerning liberality shewed by any one already, as if enough was done by him, yet hee must know, that good things past are not sufficient, unless wee persevere in well-doing.

Due] Reas. 4. Illustrating and confirming the former. Because an harvest of rewards shall certainly in due time bee to those alone that persevere in well-doing, and faint not, or bee weary.

Vers. 10. As wee have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith.

Reas. 5. Because the time of exercising well-doing is short, therefore opportunity is to bee observed, whilst life and abilities last, and to reward them when they are dying is somewhat late.

Especially] Reas. 6. The common bond of nature requireth that wee should bee liberal to all that are in want: The bond of brother-hood requires charity towards the houshold of faith, therefore how much more doth the bond of a flock towards their Pastor require that hee bee nourished by the milk and the fleece of the flock?

The Second Part.

Vers. 11. …ee see how large a letter I have written unto you with mine own hand.

The second part of the Chapter follows, wherein after his Doctrine compared with the errour of his Adversaries, now hee compares the Teacher with the Teachers, i. e. Himself, with the Seducers of the Galatians, and that for their own edification, who admired those glorious Doctors, their Seducers.

Before hee compares himself, hee premises the commendation of his sincere love towards the Galatians, that hee writ this so large an Epistle with his own hand, without the help of any Scribe, as a most ample testimony of his solicitousness for their salvation.

Vers. 12. As many as desire to make a fair shew in the flesh, they constrain you to bee circumcised: onelyonly lest they should suffer persecution for the Cross of Christ.

Hee begins his comparison, and proves the hypocrisie of his Emulators by four signs.

A fair shew] Sign 1. That they study nothing more, than to carry themselves fairly before men.

OnelyOnly] Sign 2. That they compel the Galatians to admit of Circumcision, not out of love, but onelyonly lest they should suffer persecution by the Jews for the Doctrine of the Cross, or free justification by the death of Christ, and not by the works of the Law.

Vers. 13. For neither they themselves who are circumcised, keep the Law, but desire to have you circumcised, that they may glory in your flesh.

Sign 3. That although they were circumcised long since, yet they little care for the observance of the Law, which they required of others.

But desire] Sign 4. That they seek occasion from the circumcision of the Galatians to glory amongst the Jews, that they had converted many Proselytes to the Law.

Vers. 14. But God forbid that I should glory, save in the Cross of our Lord Iesus Christ, by whom the world is crucified unto mee, and I unto the world.

In the other part of the comparison the sincerity of the Apostle is shewn, in these two things, (1.) That hee onelyonly glories in his free Redemption by Christ crucified, and in his sufferings for the Doctrine. (2.) That hee doth not affect earthly pomp, but contemn the world (with all its pomp and glory) which persecuted and despised him, for the Doctrine of the Cross sake, and by the Cross learnt daily more and more to contemn the world.

Vers. 15. For in Christ Iesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature.

Hee gives four Reasons of his endeavour, which are so many signs of his sincerity. Reason 1. I know that in the Kingdome of Christ, neither Circumcision nor Uncircumcision is respected by God, but a new creature, i. e. I know that it is necessary, when any one is admitted by faith into the Kingdome of Christ and justified, that hee should bee more and more renewed and sanctified, but other priviledges are of no value without newness of life: Therefore I will onelyonly glory in the Cross of Christ.

Vers. 16. And as many as walk according to this rule, peace bee on them, and mercy, and upon the Israel of God.

Reas. 2. The rule of my intention is the summe of the whole Canonical Scripture, to which as to one onelyonly rule, or one onelyonly Canon, the Doctrine and life of all is to bee conformable: Therefore I will only glory in the Cross of Christ, &c.

Peace] Reas. 3. I am perswaded, that whosoever shall order their faith and life by this rule, they shall also obtain peace, i. e. a sense of their reconciliation to God, all kinde of blessings, or an accumulation of good things, and mercy, or a remedy for the purging away all evills: Therefore I will onelyonly glory in the Cross of Christ.

Israel] Reas. 4. They are alone the true Israel of God, that follow this Rule: Therefore all things laid aside, I will onelyonly glory in the Cross of Christ, by, &c.

Vers. 17. From henceforth let no man trouble mee, for I bear in my body the marks of the Lord Iesus.

After the Comparison, as a Conquerour hee triumphs over his Emulators, forbidding them to make him any further work, either by gain-saying his Doctrine, or by detracting from his Authority, because hee bare the ensign of his Felicity towards Christ, viz. the mark of a servant most devoted to Christ, i. e. Hee hath all the signes of an Apostle, and a faithfull Witness, clearly to bee seen in him.

Vers. 18. Brethren, the Grace of our Lord Iesus Christ bee with your spirit. Amen.

Hee shuts up the Epistle with his accustomed seal, wishing that the Grace of Jesus Christ, manifested, beleeved, and effectual, might abide in their mindes, hearts, and whole life, that from thence they may draw consolation both in life and death, to which Amen is subjoyned as a testimony of his vote, and the faith of an Apostle, and for a seal of the truth of the precedent Doctrine.