Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 1

Brief Exposition of Galatians and Ephesians · Exposition 1 · Chapter 1

p. 2CHAP. I.

IN the first part of this Chapter, is the preface to the whole Epistle, containing the party who did write it, ver. 1, 2—the party to whom it was written, ver.—2. the salutation, ver. 3. a description of Jesus Christ from the work of Redemption, ver. 4. and a thanksgiving to God for this work, ver. 5.

In the second part, he reproveth the Galatians for their defection from the Gospel, ver. 6. to Errors, which did overturn it, ver. 7.

In the third part, that he may justifie this reproof, he asserteth the divine authority of the Gospel preached by him, First, by cursing those who should hold out another Gospel, differing from it, ver. 8, 9. Secondly, from the scope of his doctrine, and his aim in preaching it, ver. 10. Thirdly, because both the first saving knowledge which he had of the Gospel, and his office to preach it, were immediatly from God, and not from men, whether Apostles or any other, ver. 11, 12. whereof he giveth several evidences; As first, that ever untill the instant of his conversion, he was a learned, but persecuting Pharisee, ver. 13, 14. Secondly, that being miraculously converted and called, he went presently with no small pains and hazard to discharge his Apostolick Office, without instruction or authority received from any Apostle, ver. 15, 16, 17. Thirdly, that after three years he went to Peter, but not to be informed by him, or to receive ordination from him, or from any other Apostle, ver. 18, 19. The truth of all which history he confirmeth by an oath, ver. 20. Fourthly, that he preached as an Apostle in Syria and Cilicia, with the approbation of the Christian Jews whom formerly he had persecuted, ver. 21, 22, 23, 24.

p. 3Vers. 1. PAUL an Apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead, 2. And all the Brethren which are with me, unto the Churches of Galatia.

IN these two Verses is the Inscription of the Epistle, holding forth, 1. Who did write it, to wit, Paul, described from his Office, and his Call to that Office, which were both wholly divine, as being immediately from God, ver. 1. And the Brethren with him; such were eminent Professors, but especially publick Preachers, who then were with Paul, and did give their testimony to those Truths contained in this Epistle, though they were not the immediate Pen-men of the holy Ghost in it, as Paul was. 2. To whom the Epistle was written, ver. 2. From ver. 1. Learn, 1. Free-grace doth often light upon the most unworthy, not only by giving grace and salvation to themselves, but also making them sometimes instrumental for the Kingdom of Christ, and for bringing about the salvation of others: for, Paul, once a wicked persecutor, 1 Tim. 1. 13—is now made an eminent Apostle; Paul an Apostle. 2. Faithful and called Ministers of Jesus Christ, are to be so far from cowardly ceding, or heartlesse fainting under the bold, bitter and unjust aspersions of those who would labour to question their Calling, and thereby weaken their Authority, and render the truth of their Doctrine doubtsom, Mat. 21. 23. that they ought so much the more, for the credit of their Office, Rom. 11. 13. and for the Truth's sake which they preach, 1 Cor. 7. 25. avow their Calling against all, who do question it. Thus Paul, writing to these Galatians amongst whom, by means of the false Apostles, his Authority was questioned more than in any other Church, (chap. 2. 6, 9, &c.) expresseth himself more largely in avowing his Call to the Apostolick Office, than in any other Epistle: not only affirming that he p. 4was called by Jesus Christ, and God the Father; but also denying that he was an Apostle of men, or, by man. 3. The Apostolick Office had this common to it with all other Church-offices, whether ordinary, or extraordinary, Eph. 4. 11. that it was not the invention of man, or founded upon authority meerly humane, but was instituted by Jesus Christ, to whom only it appertaineth to appoint Office-bearers in His House, 1 Cor. 12. 28. for which respect, Paul affirmeth he was an Apostle not of man, as the Ambassadors and Officers of Princes and States are: Ministers are Ambassadors for Christ, representing Him, and having their Authority from Him, 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self, that the designation of the person to undergo that Office, was not mediately by the election and suffrages of men, as it is in the calling of ordinary Office-bearers, Act. 14. 23. but immediately from God; so that the Function of the Apostles ceased with them, and did not passe by succession to a Pope or any other: for, in this respect, Paul affirmeth he was an Apostle, not by man, to wit, meer man, but by Jesus Christ, and God the Father. He was called immediately by God, Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also, appeareth from this, that the Apostle here opposeth Christ to man, and so He behoved to be more than man: and this was not an Angel, Heb. 2. 16. and therefore He was also God; Neither by man (saith he) to wit, meer man, but by Jesus Christ. 6. When Scripture ascribeth an action to the Father, the first Person of the blessed Trinity, as done by Him, it is not to be so understood, as if the Son and holy Ghost were excluded from having hand in that action; but that they are rather included in the Father, as persons of the same Godhead: for, the calling of the Ministers of the Gospel, which is ascribed to God the Father, is ascribed to the holy Ghost, Act. 20. 28. and Paul, who is here said to be called by God the Father, is by the holy Ghost separated and sent forth unto a particular imployment in his Calling, Act. p. 513. 2, 4. and the raising of Christ from the dead in like manner ascribed to God the Father here, is ascribed to Christ also, Joh. 10. 18. and to the holy Ghost, Rom. 8. 11. And God the Father, who raised Him from the dead. All the external actions of the Godhead towards the creatures, are common to the whole Trinity, Joh. 5. 19. So that the ascribing of some actions to the Father, is not, as if any of the rest were not concurring, But because of the order of working, which is among the Three Persons; the Father being the first fountain of working, as doing all things from Himself (1 Cor. 8. 6.) by the Son (1 Cor. 8. 6.) and holy Ghost, 1 Cor. 12. 6, 8. because of this order, those actions which are common to the whole Trinity, are frequently ascribed unto the Father. 7. As Jesus Christ who hath life in Himself, Job. 5. 26. and is the fountain of life unto others, (Joh. 6. 33.) was once among the dead; so He was raised again by the power of the Father from death unto life, and is alive for evermore, Amen, Rev. 1. 18. it being impossible that He should be holden by death, Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer, as our Cautioner, Joh. 16. 10. Who raised Him from the dead, saith he. 8. So blinded are men usually with preposterous zeal towards their erroneous opinions, that frequently they do alleage those things for to uphold them, which of all other things are most contrary unto them: Thus the false Apostles, that they might shake the Truth preached by Paul, and establish their own contrary Error, did alleage that he was no lawful Apostle, as for other reasons, so it would seem mainly for this, Because he had not seen Christ in the flesh, 1 Cor. 9. 1. nor yet was called before His death; and that therefore his Doctrine was not to be much regarded: Which reason Paul doth here refute, by shewing he was called by Christ, after He was raised from the dead, and had taken possession of His glorious Kingdom; leaving unto them to gather, that therefore his Call…ng had at least no lesse dignity and glory in it than p. 6if he had been called by Christ when He was here upon the Earth in the dayes of His flesh; And God the Father, who raised Him from the dead.

From vers. 2. Learn. 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us, that we may imbrace and follow it; or, the deformity and danger of Error and Vice, that we may fly from, hate, and abhor it, We are the more to take heed how we reject or imbrace, dispise or obey what is so pressed upon us; as knowing there will be the moe to bear witnesse of our guilt, and seek to the equity of God's judgment against us, if we obey not, Luke 9. 5. for, Paul doth joyn the consent of all the Brethren who were with him, unto what he writeth; that so his Doctrine and Reproofs might have the more weight; And all the Brethren which are with me. 2. Though the sins of a Church, whether in Doctrine or Manners, are not to be reputed as no sins by us, because they are connived at, or pleaded for by a Church, Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations, Hos. 2. 2. So far are they to be from following of a multitude to do evil, Exod. 23. 2. Yet we are not so to stumble at the many sinful failings; yea, grosse enormities, which may be in Churches, relating either to Faith or Manners, as presently to unchurch them, by denying them to be a Church, or to separate from them, by refusing to keep communion with them in lawful and commanded Ordinances, being purely administrated according to the prescript of God's Word, chiefly if their Error be not contrary to fundamental Truths, or at least if they erre of humane frailty, and not obstinately or avowedly: for, the Churches of Galatia had made a grievous revolt, even from a fundamental Truth, ver. 6. and chap. 3. 1. and yet because they were rather through frailty seduced by others, than active seducers of others, therefore he useth much meeknesse and moderation towards them, allowing them the name of Churches, and exercising his p. 7Apostolick care towards them as a part of his charge, and thereby keeping communion with them, as with Churches which were sickly and under cure; Unto the Churches of Galatia: which Truth makes nothing against our separation from the Church of Rome, as being after much pains taken in order to their reclaiming, and not untill we were driven to it by persecution; besides that the Romish Church had erred in the foundation obstinately, and avowedly.

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

HEre is the Salutation, wherein he wisheth unto them God's gracious favour and good-will, whereby He is well-pleased with the Elect in, and for Christ, Rom. 3. 24. and Peace, that is, first, Peace of conscience, and with God, Rom. 5. 1. Secondly, peace with the creatures, as with the Angels, Col. 1. 20. with the Godly, Isa. 11. 9. with our selves, all within us being conform to the rule of the renewed mind, Rom. 8. …1. and in some respect with our enemies, Prov. 16. 7. and with the beasts of the field, Hos. 2. 18. Thirdly, Prosperity and good successe, Psal. 122. 7. All which he seeketh from God the Father as the fountain of Grace, and from Jesus Christ as the conduit or pipe to convey Grace from the Father unto us, Job. 1. 16. Doct. 1. God's gracious favour and good-will is to be sought by us in the first place, whether for our selves (Psal. 4. 6.) or others: that being a most discriminating mercy betwixt the Godly and the wicked, Ephes. 1. 6. and a mercy which of any other bringeth maniest mercies alongst with it, Psal. 84. 11. Yea, all things are mercy to a man, who hath obtained that mercy, Rom. 8. 28. for, the Apostle wisheth for Grace unto them first; Grace and peace. 2. Peace also is to be sought, even Peace with God, Peace with the creatures, together with prosperity and good success; but withall, Peace is to be sought after Grace, and not to p. 8be expected before it. Peace without Grace, is no Peace: there can be no peace with God, no sanctified peace with the creatures, nor sanctified prosperity or successe to our undertakings, except through Jesus Christ we lay hold on God's favour and grace; Yea, there is no peace to the wicked, saith my God, Isa. 57. 21. Thus the Apostle wisheth unto them also Peace, but so as it flow from Grace; Grace and Peace. 3. Grace and Peace are such, as we cannot acquire unto our selves by our own industry or pains: they come from God, are to be sought from Him, and His blessing is more to be depended upon for attaining of any thing, which cometh under the compasse of Grace and Peace, than our own wisdom, industry or diligence; So Paul seeketh Grace and Peace from God the Father. 4. Whatever favour we seek from God, we are to seek it also from Jesus Christ as Mediator: for, He hath purchased it, Eph. 1. 7. He is appointed Lord of His own purchase to bestow all, Act. 5. 31. and there is no coming to, or trysting with the Father; but in Him, Joh. 14. 6. Thus Paul seeketh Grace and peace from our Lord Jesus Christ. 5. They to whom Grace and Peace belong, are such as acknowledge Christ for their Lord to command and rule them, and do yeeld subjection to Him in their heart and life: for, while the Apostle wisheth Grace and Peace to them, he doth lead them to thoughts of Christ's Soveraignity, he himself taking Him up as Lord, and holding Him forth so unto others; From our Lord Jesus Christ.

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

THe Apostle (having but mentioned Christ, ver. 3: that he may in the very entry draw the minds of these Galatians from off their errors and superstitions to imbrace Him, as one in whom is fulnesse of sufficiency for the redemption and justification of lost sinners) doth p. 9describe Him from one eminent action of His, whereby, as the great High-priest over the House of God, Heb. 10. 21. He did offer up Himself, Soul (Isa. 55. 10.) and Body (Heb. 2. 14.) by death upon the Crosse, Joh. 19. 17, 18. that He might expiate and take away (Joh. 1. 29.) the sins of the Elect, Joh. 17. 9. and that hereby He might deliver them from this present evil world, or from the sin, misery and cruelty of wicked men in the world, who get the name of world, 1 Joh. 5. 19. and all this He did in obedience to His Father's will, who had fore-ordained this to be the only way of bringing lost sinners to Heaven, Heb. 10. 8, 9. Doct. 1. The lively impression of Christ's worth and excellency, doth ordinarily so fill the hearts of those, who know Him, and have tasted how gracious He is, as there will be a readinesse, upon any occasion of mentioning Him, to breakforth in His commendation: for, such is the constraining power of love on Paul's heart, that usually he doth not so much as make mention of Him, but presently he must extoll, and at large commend Him; so doth he in this verse, Who gave himself, &c. which his attainment, should be our aim; and his practice, our copie, 1 Cor. 11. 1. 2. The well-grounded knowledge of what Christ is to us, and hath done for us, together with the frequent remembrance of it, is a soveraign Antidote against all those Errors and Superstitions, which tend to draw us from Christ, either in part, or in whole; and that, both to prevent them, and to purge us from them: He is that Sun of righteousnesse, Mal. 4. 2. the arising whereof doth easily dispel and scatter all those fogs and mists, Act. 19. 18, 19, 20. for, Paul, in order to this end, doth in the very entry hold forth what Christ had done for them; Who gave himself, &c. saith he. 3. So deep and deadly was the guilt of sin, Gal. 13. 10. So exact was the justice of God, and so unalterable was His faithfulnesse in executing the judgment, which was denounced for sin, (Gen. 2. 17.) that there was no delivery to the Elect from it, without the payment of a ransom and satisfaction for the wrong p. 10done by sin to the provoked justice of God: for, Christ gave himself for our sins, that is, a propitiation for them, 1 Joh. 2. 2. and to cleanse us from them, 1 Joh. 1. 7. 4. Nothing lesse could be a satisfying ransom to the Father's justice, than the offering-up of Jesus Christ, the holy, harmlesse and spotlesse Lamb of God, both in Soul and Body, as a Sacrifice, by death upon the Crosse. The wrong was infinit, Gen. 39.—9. and so must the price be, even no lesse than the Bloud of God, Act. 20. 28. Who gave himself for our sons. 5. Such was the desire which Jesus Christ had to the salvation of lost sinners, Prov. 8. 31. such was His care to perform what He had undertaken to the Father, and what was fore-told of Him in Scripture, (Psal. 40. 7, 8.) that willingly, and of His own accord, without any constraint, except that of love, (Joh. 15. 13.) He did offer up himself a Sacrifice to satisfie provoked justice: for, He gave himself for our sins, saith Paul. 6. They for whom Christ did give Himself upon the Crosse, are also delivered by Him from this present evil world: which Christ doth not by taking them presently out of this world by death, or otherwise. Joh. 17. 15. But, first, by renewing their natures, and so separating them from the condition of unregenerate men, who are called the world, 1 Joh. 15. 19. And, secondly, by guarding them against those baits and snares of sinfull temptations, which are mainly prevalent in the men of this world, 1 Joh. 2. 16. Thirdly, by defending them, so far as He seeth conducing for His own glory, (Psal. 76. 10.) and their good (Psal. 84.—11.) from the malicious cruelty of wicked men of this world, Psal. 105. 14. And, lastly, by taking them at the close of their time (2 Cor. 5. 1.) from Earth to Heaven, that they may be for ever with Himself, Joh. 14. 3. for, He gave himself, that He might deliver us from this present world. Doct. 7. So much do wickednesse and wicked men abound in the world, Gen. 6. 5. so many are the snares and temptations to sin and wickednesse, which are in it, 1 Joh. 2. 16. so many also are the crosses and calamities, which godly p. 11men may resolve to meet with while they are in the world, Psal. 34. 19. that though the world simply in it self, and as it speaketh our duration and abode in this life, all the dayes of our appointed time, be not evil, but distinguished from evil, Joh. 17. 15. Yet for those causes, and in those respects, the present world is an evil world; for so it is here called. 8. That any of lost mankind, in whom by nature sin doth reign, should have their natures renewed, the power of sin in them mortified, and so themselves delivered from this present evil world, it was necessary that Christ should offer up Himself: for, as life eternal, so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity, 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it, Heb. 9. 14. for, saith the Apostle, He gave himself, that we might be delivered from this present evil world. 9. This evil world, wherein so much wickednesse, so much misery, and so many wicked men abound, is but present, not lasting; transient, not continuing; it is hastening to its end, Rom. 8. 19. and at last shall be consumed with fire, 2 Pet. 3. 10. and a new World, new Heavens, and a new Earth, are to succeed unto it, wherein shall dwell righteousness, 2 Pet. 3. 13. for, he calleth this a present world, importing that there is another to come. 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect, was a thing decreed and appointed by the Father, which, as it speaketh the Fathers unspeakable love unto lost sinners, Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ, is accepted for those, who by faith lay hold on Him. Joh. 6. 39, 40. it was so transacted betwixt the Father and the Son, even that He should give himself for our sins, according to the will of God, to wit, the Father: for, when God is opposed to Christ, then God signifieth the Father; Yet so, as the other two Persons of the Godhead are not excluded, as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked p. 12justice for our sins, God, who was before a consuming fire to sinners, Heb. 12. 29. a strict sin-pursuing Judge, Exod. 34. 7. becometh now our Father: for, justice being satisfied, and that satisfaction laid hold upon by faith, Rom. 5. 1. the enimity ceaseth, and we become children; yea, heirs and joynt-heirs with Christ, having received the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8. 15, 16, 17. This is imported, while it is said, According to the will of God, and our Father.

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

HEre is the close of the Salutation: in which, by holding forth his own practice for an example, he comprehendeth the duty of the Redeemed: they are to ascribe lasting glory and praise to God the Father for His goodwill to this work of our Redemption by Jesus Christ. Doct. 1. As God, in this great work of our Redemption by Jesus Christ, hath made the glory of almost all His Attributes, especially of His Justice, as to Christ, Rom. 8. 32. of His Mercy, as to us, Eph. 1. 7. and consequently of His infinit Wisdom (1 Tim. 1. 17.) to kyth and shine forth: So it' is the duty of the Redeemed, and such a duty as useth willingly to flow from the very making mention of that so excellent a Work, in a heart duely affected with the worth thereof, even to acknowledge that glory of His which is manifested therein, and to wish that His glory may be set forth more and more, both by our selves and others; and this not only by speaking to the commendation of His Glory and Greatnesse, Psal. 145. 5, 6. but by making our whole life and conversation to be nothing else, but a testimony of our thankfulnesse to Him, 2 Cor. 5. 15. for, the Apostle, having mentioned that great Work, ascribeth glory to God, as God's due, and his own duty; To whom be glory. 2. This duty of ascribing glory to God for the great and excellent work of our Redemption, is such, that it can never be sufficiently discharged: there is no lesse required than p. 13a succession of Ages to Ages; yea, and Eternities leisure to ascribe glory to God: for, so much is imported, while he saith, To whom be Glory for ever and ever. 3. The Glory of the Redeemer, and of God who sent His Son to do that Work, shall be the long-lasting and neverending song of the Redeemed-ones through millions of imaginable ages, even to all eternity: so much doth the word, rendered for ever and ever, bear: for, it signifieth to ages of ages, or innumerable ages. 4. Our praise and thanksgiving to God, must not be formal or verbal only, Mat. 15. 8. but ought to be fervent and serious, as proceeding from the most intimate affection of the heart, (Luk. 1. 46, 47.) signified by the word, Amen, that is, Let it be so; an earnest wish.

Vers. 6. I marvel, that ye are so soon removed from Him that called you into the grace of Christ, unto another Gospel;

IN the second part of the Chapter, that the Apostle may reclaim those Galatians from their Errors, he falleth upon them with a sad, though most gentle, reproof; wherein, by way of admiration at their unconstancy, he chargeth them with the sin of suffering themselves to be so easily and so soon seduced by their false Teachers from the Truth, which they had once imbraced: whereof he mentioneth three dangerous consequences, first, That hereby they had made defection from God, who called them; and consequently were ungratefull, as walking unworthy of their heavenly calling, Eph. 4. 1. Secondly, That herein they had the doctrine of Free-grace through Jesus Christ, without which they could not be saved, Eph. 2. 8. And, thirdly, They had imbraced another Gospel and way of Salvation, held forth by the false Apostles, concerning which he declareth his judgment in the following Verse. Doct. 1. It is the duty of Christ's Ministers, not only to hold out the pure and sincere truth of the Gospel unto the People of their Charge, Act. 20. 27. But also to defend it, by convincing of gainsayers, and p. 14by reproving those sadly, who are carried away with contrary errors: for, so doth the Apostle here reprove those Galatians, I marvel, that ye are so soon removed. 2. The Ministers of Jesus Christ, are in all their reproofs, chiefly against such who are carried away with the spirit of error, and are not incorrigible in their error, to use much moderation and meeknesse, eschewing all sharpnesse of speech, at least until pains be taken to inform their judgment; and this, left the evil which they intend to cure, be otherwise made worse: for, although Paul intend afterwards, chap. 3. ver. 1. (having once confirmed his Doctrine from Scripture) to rebuke them most sharply; yet he doth not here, at the first entry, in an upbraiding way, shame them, but using much moderation and meeknesse, with admiration and grief, maketh mention of their levity unto them; and this, because many of them at least were not yet incorrigible, chap. 5. 10. I marvel, &c. saith he. 3. They are also in all their reproofs, to use much warinesse and circumspection, not omitting any circumstance which may justly extenuate the sin reproved, or furnish with any ground of hope concerning the amendment of him who is reproved: for, hereby the bitter potion of a medicinal reproof is much sweetned, & the guilty patient alluted to the more thorow-receiving of it: Paul useth this circumspection, while he saith, not ye of your selves do remove to another Gospel, but ye are removed, passively; thereby laying the chief part of the blame upon others; and while he speaketh of them in the present time, not that they were already removed, but as being in the act of removing, so that their case was not desperate; I marvel, that ye are removed: In the Original, it is a word of the present time. 4. The most quick-sighted of Christ's Ministers, may be much deceived and disappointed in their expectation of good things from some eminent Professors (for, in charity they are obliged to hope the best of all, 1 Cor. 13. 7. in whom the contrary doth not appear, Tit. 1. 16.) and so may readily fall short of their p. 15hope, as Paul sheweth he did, while he saith, I marvel, that ye are removed; importing, that their defection had fallen forth beyond his expectation; for, at such things men use to marvel, Mark 15. 44. Doct. 5. The Servants of Jesus Christ, are not, under the pretence of warinesse and circumspection in reproving, to omit any circumstance, which may deservedly aggrege the sin reproved, whereby the guilt may be charged home with greater weight upon the sinners conscience, 2 Sam. 12. 7. prudence and faithful freedom may well consist, Mat. 10. 16. Thus Paul heapeth together several things, whereby their apostasie was aggreged, as that it was sudden, a turning from God, and to another Gospel; I marvel that ye are so soon removed, &c. 6. How great need have they who stand, to take heed lest they fall, 1 Cor. 10. 12. seing such is mans inconstancy, especially in the matter of Religion; that they who are flourishing Professors of saving Truths now, may upon a sudden, and with very little ado, be carried away to soul-destroying Errors before it be long: for, such were those Errors, unto which the Galatians were removed, chap. 5. 2. and that so soon, either after their first conversion, or after the time when they were first assaulted by the false Apostles, which doth not militate against the doctrine of perseverance, seing Paul speaketh to the whole visible Church, among whom some had never saving grace; and for the few truly gracious, which were among them, there is nothing here to prove that their falling away was either total or final. 7. This aggregeth the sin of any person not a little, when he doth suddenly without difficulty or resistance, and with ease succumbe and yeeld unto the tentation: for, hereby is their defection aggreged, even that they were so soon removed; they did not long resist the …ntation. 8. Though active seducers of others from Truth, be more inexcusable than simple creatures that are seduced by them, Rom. 16. 18. Yet, even those of the latter sort, are not altogether free of guilt; when the blind do lead the blind, both fall together in the ditch: for, p. 16herein were these Galatians guilty, that they did suffer themselves to be seduced, or, so soon removed from Him that called them. 9. As the dangerous consequences which follow upon Error, ought to be presented unto People, that thereby they may be made the more to flie from it; So there are some Errors in Doctrine, which do no lesse separate the person erring from God and interest in free-grace, than profanity of life doth: of which Errors, this is one, the maintaining of Justification by works: for, Paul sheweth that by this Error they were removed from God, who had called them, and from the grace of Christ. 10. As the inward effectual calling of sinners from the state of nature unto grace, is the work of God, which He bringeth about by the preaching of His Word, 1 Cor. 1. 21. Yea, and the external calling of men from Idols, to be Members of the visible Church, which is attended with professed subjection upon his part, who is called, unto God's Laws and Ordinances, is his work also, though in an inferiour degree and respect: So it is no small aggravation of sin or error in any person, when it is evidently inconsistent with, or reflecting upon, that state, unto which he is called: for, Paul describeth God here, as elswhere, chap. 5. 8. from His calling of them, and chooseth to describe Him so, while he is speaking of their defection; that hereby he may aggrege it, as reflecting so much upon their calling; From Him that called you. 11. The Gospel is a Doctrine which holdeth forth much of Christ's free-grace and good-will to sinners, and specially in this, that Heaven and Salvation, though purchased at a dear rate by Christ, Joh. 3. 16. is notwithstanding freely offered unto all, Rev. 22. 17. and really to be bestowed upon all who do but come to Him, Joh. 5. 40. and by savingfaith lay hold upon Him, Joh. 3. 36. for, God's calling them to receive the Doctrine of the Gospel, is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers, and those that are acted by a seducing spirit, to usher-in their Errors by some excellent p. 17designations, as of New-Lights, a more pure Gospelway, and what not? as here they design their Eerror, by the name of another Gospel; and this doubtlesse, as they would have had the people believe, a more excellent Gospel than what Paul had preached: for, Paul in imitation of the false Apostles, calleth their Errors Another Gospel.

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

THe Apostle taketh away that excellent title from the error of the false Apostles, whereby themselves did design it, and denieth it to be a Gospel at all; yea, and to be any other thing but the invention of men, whereby they troubled the Churches peace, and laboured to overturn and corrupt the doctrine of the Gospel. Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People, by taking off the vail of fair pretences, wherewith Error useth to be covered, and so made the more taking, and to set it forth in its vilest colours, that People may loath it: for, Paul doth take the name of Gospel from this error, declaring it to be nothing else but a perverting of the Gospel; Which is not another. 2. There is but one Gospel, one in number, and no more; and but one way to Salvation held out in the Gospel, which is by Faith laying hold upon the righteousnesse of Christ, Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this, it is no Gospel, no glad-tidings of Salvation, but a perverting of the Gospel: for, so doth Paul affirm of the doctrine taught by the false Apostles; Which is not another, &c. 3. The proper effect of Error, is, to trouble the Churches peace; first, their outward peace among themselves, the patrons of Error being zealous of nothing so much as to gain many followers, Mat. 23. 15. for attaining whereof, they scruple not much to make wofull rents and deplorable schismes within the Church, Rom. 16. 17. Secondly, their inward peace of p. 18conscience, while some are thereby rendred first perplexed, and anxious what to choose or what to refuse, and at last are made to question all Truth, 1 Cor. 15. 32. and others to imbrace Error for Truth, and so to ground their peace upon an unsure foundation, which can give no solid peace, no not in the mean time; and whatever false peace is thereby offered, it will afterwards end in trouble, Jude 13. Hence it is said here of the false Apostles by Paul, There be some that trouble you, to wit, by their Errors. The Scripture-use of the word, is, mainly to signifie inward trouble, anxiety, fear and perplexity of mind, Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters, Job. 5. 4, 7. which usually cometh to passe by great winds, Jona. 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine, Eph. 4. 14. Doct. 4. Then is usually the design of Satan, and of his instruments, against Truth, most dangerous, and so most to be watched against and feared, Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences: for here, when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's, ver. 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people, who are in hazard of seduction, or already seduced unto Error, are to be tendered, and by all means servently to be laboured with, in order to their confirmation or recovery, Jude 22, 23. Yet these obdured Leaders and desperate Seducers, are not much to be taken notice of: Paul thinketh such unworthy, whom he should once name; But there be some that trouble you. 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ, and partly by the merit of good works, is a perverting and total overturning of the Gospel, in so far as it contradicteth the main scope of the Gospel, which is to hold out and exalt Christ as our compleat Saviour, Mediator, and Ransom, and not in part only, Eph. 2. 7, 8, 9. 1 Joh. 1. 7. Hence the false Apostles, while p. 19they presse justification by works, as appeareth from the tenour of the following dispute, are said to pervert the Gospel of Christ.

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

IN the third part of the Chapter, the Apostle, that he may justifie his former reproof, asserteth the Divine Authority of that Gospel, which he had preached unto them. And first, by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it. The certainty of which denounciation he confirmeth from the supposition of an impossible case, That if either he himself, or the other Apostles with him, Yea, or if an Angel from Heaven should teach otherwise, they were not to be exempted from this curse; and therefore much lesse should there be exemption for others. Doct. 1. The written Word of God, without the help of unwritten traditions, containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it: for, the written Word comprehendeth the sum and substance of all that Paul preached or believed, Act. 24. 14. and no Doctrine, differing from what he had preached, was to be taught under the hazard of a curse, which could not be, except he had preached all necessary Truths; Let him be accursed, saith he, who preacheth any other Gospel. 2. Whatever Doctrine is propounded unto the Church, as a part of God's Word and necessary to Salvation, if it be diverse and differing from, or besides the written Word, though it be not directly contrary unto it, it is a cursed Doctrine, and the Authors thereof accursed: The Ambassador who speaketh any thing beside his Commission, is as well in a fault, as he who speaketh the contrary, though not so much: for, saith the Apostle, If p. 20we preach unto you any other Doctrine than that (the word signifieth besides that we have preached unto you) let us be accursed. 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation, that nothing imaginable, no not the authority of an Angel from Heaven may prevail to brangle them in their leaving of it; yea, and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it: for, so doth Paul; If an Angel preach besides what we have preached, let him be accursed. 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set, by declaring the whole Counsel of God unto them, Act. 20. 27. and keeping up no Truth necessary for Salvation from them: for, Paul was thus faithful to the Galatians, else he could not denounce those accursed who would preach any thing, to wit, as necessary to Salvation, even besides that which he had preached unto them, as he doth here. 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel, Eph. 1. 6, 7, 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners, 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it, is so dishonourable to God, whose wisdom is hereby taxed as defective; so destructive to the Doctrine of the Gospel it self, ver. 7. and so perniciously poisonable to the souls of People (Act. 15. 24.) that they who are guilty of this sin, and labour to seduce others to imbrace their pernicious Errors, are liable to the terrible curse of eternal separation from Christ, and ought to be pronounced such judicially by the Church, Tit. 3. 10. Let him be accursed, or, Let him be Anathema, which was one kind of that dreadfull sentence of Excommunication, as it was used with the Jews; and the word signifieth that which is put apart from the use of man, and dedicated unto God, with the accursing of them who should convert it to their own use; and so, by a translated sense, it p. 21signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin, and denouncing of threatnings against all without exception, who are guilty of the sin threatned, the word of reproof and threatning will have the more weight from his mouth; and when the Word is dispensed with evident respect to persons, so that the faults of some are sharply rebuked, when the sins of others equally guilty for by-respects are wholly connived at, usually no person careth for it: therefore, Paul, that the judgment denounced may have the more weight with others, exempteth not himself, if so he should be found guilty of the sin against which he threatneth, Though (saith he) even I Paul, or any other of the Apostles, preach any other Doctrine, &c. 7. As people, when they discern any excellencies or perfections, whether in gifts or graces in Ministers, are ready to take upon trust whatever they deliver; so nothing of that kind should make faith to what they preach, if it be not founded upon the Word of Truth: the first of these is supposed, the other more directly expressed, while he saith, If we, or an Angel from Heaven, preach any other Doctrine, let him be accursed. 8. The Authority of the Gospel and written Word, is far above the Authority of the most trust-worthy Men; yea, and of the glorified Angels, So that neither Man nor Angel, Church or any other, can adde any Authority to it, as though without the testimony of those it had not sufficient Authority in it self, (2 Pet. 1. 19.) and from God the Author of it, 2 Tim. 3. 16. to give faith unto it; neither can they detract any thing from its Authority, though they should all in one voice contradict it, as it appeareth from this impossible case, supposed by the Apostle; Though we, or an Angel from Heaven, preach any other Gospel, let him be accursed.

p. 22Vers. 9. As we said before, so say I now again, If any man preach any other Gospel unto you, than that ye have received, let him be accursed.

THat the Apostle may shew what he spoke, proceeded neither from rage nor rashnesse, he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin. Doct. 1. Such is the incapacity of mens minds to understand the things of God. Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep, Heb. 2. 1. Yea, such is the deadnesse, slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving. Truths at first when they are offered, Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers, especially fundamental Truths, Philip. 3. 1. and of daily use and practice, 2 Pet. 1. 12. which frequent inculcating of one and the same thing, must flow not from lazinesse, occasioning vain and idle repetitions condemned, Mat. 6. 7. but from the zeal of God, respect to, and compassion of, the peoples necessity: for, Paul doth inculcate and again repeat this necessary and fundamental Truth, that the Doctrine of the Apostles, and by consequence their Writings, (1 Joh. 1. 1.) have Divine Authority, and are throughly sufficient to Salvation, without any mixture of humane Traditions added to them; As I said before, so say I now again. 2. Though zeal for God and Truth, with servency in the delivery of Truth, chiefly in the reproof of sin (Isa. 58. 1.) be required in a Minister; yet he is carefully to guard, lest, under pretence of zeal, he vent his inconsiderate and fleshly passions, or, lest he give any ground for people to conceive so of him: for, Paul guardeth against this, by repeating advisedly what he had presently spoken; As I said before, so say I now again. 3. It is not enough for the Salvation of peoples souls, to have the Gospel preached in purity p. 23among them, except it he also received by them, as labouring to understand the purpose of it, Act. 8. 30. giving assent unto the truth of it in their understanding, Heb. 4. 2. and imbracing the good things offered by it in their heart and affections, 1 Tim. 1. 15. for, whereas (ver. 8.) Paul said they are accursed who teach otherwise than he had preached, here he saith, they are accursed who preach otherwise than they had received: whereby it appeareth, as Paul had preached the Gospel of Christ, so the Galatians received it, to wit, the whole bulk of Church-members come to age, the two first wayes mentioned in the Doctrine, and sincere Believers among them in the last way.

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 be the servant of Christ.

HEre is a second Argument, proving the Divine Authority of the Gospel, which Paul had preached to those Galatians, taken partly, from the scope of his Doctrine, which was not to perswade men, that is (by a necessary Ellipsis and a construction somwhat unusual) he did not by his Doctrine perswade men to be heard and obeyed (as the false Apostles, who did alwayes inculcate the Authority of men upon the hearers, that hereby they might gain credit to their Doctrine;) but the drift of his Doctrine was to draw men to God, perswading God, that is, to be heard and obeyed; that so the faith of the hearers might rely only upon the Authority of God, and not of men; partly, from the scope of the preacher, Paul himself, which was not to hunt after the favour of men, (as the false Apostles did presse the Legal Ceremonies, that they might hereby gain the applause of, and decline persecution from, the Jews, Gal. 6. 12.) but his aim was, singly to approve himself to God, however men should esteem of him, 1 Cor. 4. 3. and withall, giveth a reason inducing him to be thus single and sincere, to wit, if he p. 24should set himself to hunt after the favour of men, as he did when he was a Pharisee, he could not be an approven Servant of Christ, but of those whose favour he studied to gain. Doct. 1. The faithfull Servants of Jesus Christ, beside their many other sufferings, must resolve to suffer somewhat sometimes in their credit and estimation from those, who, being set on by a spirit of spight and malice, will spread sinistrous reports in secret of honest Ministers, the truth whereof they dare not avow or publickly stand to, when they are put to it, and have fair opportunity to do it if they could: for, it appeareth Paul's adversaries had been secretly whispering, as if the scope of his Doctrine had been to set up his own Authority and Testimony in the Points controverted, not only above the other Apostles, to whom they falsly boasted of to have favoured them (as is collected from chap. 2. 6.) but also above the Authority of God speaking in the Old Testament, and that he was not constant to himself, sometimes disproving Circumcision, and sometimes approving it, chap. 5. 11. as he might best please the humours of men with whom he had to do: and Paul wipeth off these calumnies, not by a positive denial of any Truth to be in them, but by interrogations and questions; which, as they serve for strong negations of the things questioned, according to the use of Scripture, 1 Sam. 12. 3. So they in a manner provoke the adversary to assert the thing questioned for truth, if he be able: for, do I now perswade men, or God? or, do I seek to please men? 2. Though the Minister of Jesus Christ may make use of humane Authority as a secondary proof and testimony unto the Truth, already proved to be Truth from the Word of God, and chiefly towards those with whom the testimony of such will have most weight, Act. 17. 28, Yet the Authority and Writings of men, or of any man whatsoever, are not to be rested upon as the first and main proof of any religious Truth: neither are they, especially in preaching, to be alwayes inculcated and promiscously unto every sort of hearers; lest thereby the p. 25faith of people be brought to rely on the Authority of men: for, this is to perswade men, to wit, to be chiefly heard, as the supream Judges of religious Truths, which Paul denieth to have been his practice; Do I now perswade men? 3. That Doctrine only, the truth whereof is grounded upon Divine Testimony, and Thus saith the Lord, is to be received in the Church, as that which men may safely venture their eternal well-being on, 1 Cor. 3. 12, 15. and which God will own for His, Act. 15. 24. for, Paul proveth that the Doctrine preached by him was the only true Gospel of Jesus Christ, because thereby he did perswade God, to wit, to be heard and obeyed, and His Authority only to be stood to, as appeareth by the causal particle for; For do I now perswade men, or God? The first part of the question hath the force of a denial; the second of a vehement affirmation, as if he had said, I do not perswade men, but God. 4. It is not enough that a Minister preach nothing to people, but that which is the Truth of God; he must also preach Truth sincerely, not concealing any part of necessary Truth, or misapplying Truth so, as that thereby he may please the sinfull affections, humours and dispositions of men, but aiming singly to approve himself to God in doing of his duty, 2 Cor. 2. 17. Thus Paul denieth that his aim in preaching, was to please men; Or do I seek to please men? 5. As true conversion doth work a real change in a man from what he once was in his unconverted state, 2 Cor. 5. 17. so particularly in this, that where before he did prostitute his gifts and parts; yea, his very conscience to the slavery of mens sinfull humours whom he conversed with, and by pleasing of whom he did expect any profit, credit or contentment, Joh. 5. 44. he will not now abase himself, or dishonour God by doing so any more: thus was it with Paul; For if I yet pleased men; where he insinuateth that formerly, and while he was a Pharisee, he did please men, but he would do so no more. 6. Though the Minister of Jesus Christ, ought not to set himself of purpose, and without necessity to displease men, or, by p. 26his imprudent disobliging carriage to irritate and stir up their corruptions; (for hereby the Word in his mouth should be made unsavory unto them) and though he ought to endeavour the pleasing of all men, by eschewing any thing which may be just ground of offence to them, 2 Cor. 7. 2. by retrenching or inlarging himself in the use of his christian liberty in things indifferent, as he may be least offensive unto them, 1 Cor. 10. 32, 33. and as he may gain most upon them, 1 Cor. 9. 20, 21, 22. and by accommodating himself in his publick preaching to the case, capacity and state of all, by assigning unto every one what is competent, 1 Joh 2. 13, 13. and so is to please men for their good to edification, Rom. 15. 2. Yet, there is a way of pleasing men, most sinfull and base, especially in a Minister, and which is inconsistent with fidelity in Christ's service, to wit, when he concealeth any necessary Truth, which he is otherwise called to deliver; lest he displease men, 1 King. 22. 13, 14. when his highest aim is to gain applause from men, 2 Cor. 4, 5-. and generally when he is so timerously disposed, as to venture rather upon the displeasure of God, by omitting any part of His duty, than to irritate and displease the sinfull humours of men, by faithfulnesse in the discharge of his Calling, Act. 4. 10. A Minister who setteth himself so to please men, and who resolveth not in these respects to meet with the displeasure of some men, cannot be a faithful Servant to Jesus Christ; for, a man cannot serve two masters, Mat. 6. 24. If I yet pleased men, I should not be the Servant of Christ. 7. A faithfull Servant of Jesus Christ, will prize his acceptation with Christ, his being approven of Him, and the testimony of a good conscience for fidelity in His Service, more, than all the favour, countenance, applause, or any advantage flowing from these, which he can receive from men; and before he hazard the losse of the former, he will rather a thousand times imbrace with gladnesse the most certain losse of the latter: for, Paul maketh this an argument, why he did not seek to please men; because p. 27that hereby he should lose the approbation of Christ: F…ra if I yet pleased men, I should not be the Servant of Christ.

Vers. 11. But I certifie you, Brethren, that the Gospel which was preached of me, is not after man. 12. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

THe Apostle addeth a third Argument, to prove the Divinity of that Gospel which he had preached, whereby he asserteth also his own lawfull Call to be an Apostle, which was questioned by his adversaries, affirming (as it appeareth from his so much insisting to demonstrate the contrary from ver. 13. chap. 1. to ver. 15. chap. 2.) that he was no Apostle, but some ordinary Preacher, who had received the Doctrine of the Gospel at the second hand only, and having so received it, had now himself corrupted it, contrary to what was taught by the other Apostles, James and Cephas, of whose Authority and Patrociny his adversaries did falsly boast, whereby they created a prejudice in the minds of those Galatians, both against Paul's person, and his doctrine, which he wipeth off, while he prosecuteth this Argument at large. And, in the first place, he propoundeth the Argument as a thing known, at least which could not be contradicted, to wit, that the Gospel preached by him was not after man, ver. 11. that is, as he explaineth presently, he neither received it of man, or, he received not his Office to teach and preach the Gospel from any meer man, and so was no ordinary Preacher; Neither was he taught it by man, that is, the knowledge which he had of the Gospel, was not by any ordinary mean or instruction from men, and so he had it not at the second hand, but it was immediately revealed to him by Jesus Christ; and therefore behoved to be divine, ver. 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people, even though deeply prejudicate p. 28against him, so long as there is any hope of gaining them: for, thus doth Paul to these Galatians, while he calleth them Brethren. 2. It is the usual custom of Hereticks and adversaries of Truth, when they have nothing to say in reason against the Doctrine it self, to cast reproach upon the persons of those who preach it, and especially to question their Call and Authority to preach; that so they may indirectly at least reflect upon the Doctrine which they preach. So do the Papists now against the Ministers of the Reformed Churches, and so did the false Apostles then against Paul, as we cleared in giving the sense of the words, and appeareth from his asserting his Call to be an Apostle; It is not after men, neither received I it from man. 3. When subtil wits do thus puzle the People of God by such diversions from the main purpose, and by Arguments which do not directly strike at the Truth in question; it is nevertheless the part of Christs able and faithfull Ministers, to take off those indirect prejudices, by shewing how groundlesse they are; and particularly they are not only to clear the truth of the Doctrine, but also their own Call from God to preach that Doctrine: for, so doth Paul here, and to the end of the Chapter; Now I certifie you, Brethren, &c. 4. As none may take upon him to dispense the Word of God publickly unto others, without a lawful Call from God to do it, Rom. 10. 15. So there are several sorts of callings, one, of men, and ordinary, when God calleth by the voices and consent of men, following the Laws of the Word, 2 Tim. 2. 2. another of God, and extraordinary, when He doth call immediately, the Call of the Church not interveening, Joh. 20. 21. for, Paul doth not preach untill he receive the Office to preach, and this not of man, in the ordinary way; and so of God extraordinarily; For neither received I it of man, saith he. 5. They who are to teach others, are first to be taught themselves, to wit, ordinary Preachers by ordinary means, whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers, Tit. 1. 9. The Priests lips should p. 29keep knowledge, and they should seek the Law at his mouth, Mal. 2. 7. for, as Paul received an Office to preach the Gospel; so he was taught and instructed in the Gospel; I neither received it, neither was taught it, but by revelation. 6. It was required to the Office of an Apostle, that the person called to it, should have the infallible knowledge of the truth of the Gospel, and this not wholly by the help of humane means, as we do now learn knowledge at Schools of Learning, and by our own private study, but also and mainly by immediate inspiration from the Spirit of God: for, Paul sheweth that the Gospel was not taught him of man; and this he saith not to depresse humane learning, and the knowledge of divine Mysteries, which we attain unto by the help of Learned-men, and of their Writings, this being the ordinary way of attaining knowledge now, 1 Tim. 4. 13. 2 Tim. 2. 2. but, that hereby he may obviate the calumny of his adversaries, who alleaged he had the knowledge of the Gospel by ordinary instruction from men only, and so was no Apostle; Neither was I taught it, but by the revelation of Jesus Christ, that is, it was immediately revealed unto him by Christ. 7. And this that Christ is opposed unto man, doth point at His Deity. See Vers. 1. Doct. 5.

Vers. 13. For ye have heard of my conversation in time past, in the Jews Religion, how that beyond measure I persecuted the Church of God, and wasted it: 14. And profited in the Jews Religion above many my equals in mine own Nation, being more exceedingly zealous of the traditions of my fathers.

BEcause the Argument presently mentioned, is most weighty, therefore the Apostle doth at large prosecute it, and giveth, in this Chapter, four Evidences of the truth of what he asserted in it, to wit, That neither the knowledge which he had of the Gospel was from humane perswasion, or by ordinary means; nor yet his Call to preach the Gospel was from the suffrage of men, p. 30or any Authority conveyed by man; but both of them were immediately from God. The first Evidence, relating mainly to the first branch of the Assertion, is, The hostile mind which he carried against the Christian Church, while he was a Pharisee, Act. 26. 5. in persecuting and making havock of it, ver. 13. together with the great measure of knowledge he had in that Religion which he did then professe, and of abilities to defend it beyond many of these who were equal in age with him, and his zeal and servour for his Religion, and the worst part of it, to wit, unwritten Traditions received from their fathers, without any ground in the written Word of God, Mat. 15. 3, 9. All which he speaketh as of a thing publickly known, ver. 14. leaving them to gather hence, that his so sudden change, from being so zealous, so deeply engaged, and every way so able a persecutor, …o imbrace the Christian Religion, could not flow from humane perswasion, or any ordinary means, but immediately from God. Doct. 1. It is a matter of no small difficulty; yea, and in an ordinary way almost impossible for a man, deeply engaged in a course of error, having kythed active for it, and endued with ability to defend it, to be reclaimed from his error, to imbrace the way of Truth: for, Paul maketh his so deep engagements to the Pharisaical Errors, an evidence that his sudden change to Christianity did not flow from any ordinary mean, but was wrought immediately by God; For ye have heard, &c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life, not omitting any thing which may tend to the just aggravation of it: and this not in a boasting or a rejoycing manner, Iam. 4. 16. but that here by the freedom of God's grace may be commended, 1 Tim. 1. 13, 14. and that other vile sinners, in their own eyes lost, may have encouragement from God's dealing with him to belie… on Christ for life everlasting, 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for, Paul doth ingenuously confesse here, that in time p… p. 31he had persecuted the Church of God extreamly, and wasted it; that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God, and so stopt the mouth of those who were adversaries to Truth. 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God, and that the Pen-men thereof were not acted with humane policy, but immediately inspired by that unerring Spirit, appeareth from this, joyntly with other evidences held forth in Scripture it self, that they concealed not their own faults, but blazed them to the world when the glory of God did so require, as Paul doth here; Beyond measure I persecuted the Church of God, saith he. 4. This open and ingenuous confession of our bypast wicked life, is to be extended only unto sins already known, that hereby the publick offence may be removed; but not to the making notour of such evils as have been keeped secret from the knowledge of others, the divulging whereof would but multiply scandals and stumbling-blocks, Rom. 2. 24. for, Paul confesseth only what they had already heard; Ye have heard of my conversation in time past. 5. There is no particular Church on earth, though never so famous for, and orthodox in, the point of Religion, who may not so far degenerate from what they once were, as that Religion both for Doctrine and Worship may be wholly corrupt, from which those, who would be saved, must deliver themselves quickly, and which God will not own for His, as not being prescribed by Him, but will father it on those who do professe it, as their Religion, and as invented by them: thus the Jews, once right in the point of Religion, Hos. 11. 12. had now, in Paul's time, so far corrupted Religion in the doctrine of Justification, Rom. 10. 3. of the Trinity, Joh. 8. 9. of Manners, or of the Moral Law, as if it required nothing but external obedience, (Mat. 5, 6, 7. chapters) in asserting the authority of unwritten Traditions, and in worshiping God according to those, Mat. 15. 3, 9. and rejecting Jesus Christ the promised Messias, 1 Thess. 2. 15. p. 32that Paul seeth a necessity to quit that Religion, calling it theirs, not God's; My conversation in times past in the Jews Religion. 6. Crosses, afflictions and persecutions from wicked men, are the ordinary lot of God's Church and People: and this by reason of that enimity which is betwixt the seed of the Woman, and the seed of the Serpent, Gen. 3. 15-. together with Satan's malice against the Church, Gen. 3. - 15. and his prevalent power over wicked men, whereby he inciteth and draweth them on by such inducements, as he knoweth will be most prevalent with the different tempers of those who are acted by him, Joh. 12. 6. compared with Mat. 26. 15. to be executioners of that his rage and malice, Rev. 20. 7, 8. and because of God's tolerance and permission, that thereby His Church may be tried, (Rev. 2. 10.) every one, whether good or bad, being made to appear what really they are, Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely, further spread, and more imbraced by others, Act. 8. 4, 5, 6, &c. and that they may be also corrected for their bypast sins, as abused peace and prosperity, Judg. 10. 6, 7. and that hereby also they may be restrained from many sins in time coming, Isa. 27. 9. and this either by removing the opportunity of such sins through the rod, Hos. 2. 6. or by renewing the hearts of many through sanctifying grace, a greater measure whereof is bestowed usually by God upon His People under persecution and affliction (Hos. 2. 14, 15.) than at another time: thus, Paul persecuted the Church of God extreamly. 7. Though the Church of God, as to the inward estate thereof, which standeth in Election and the fruits of saving Grace flowing therefrom, cannot be utterly wasted, Joh. 10. 28, 29: neither can the outward state of the visible Church be so far decayed, as that the visible Church should altogether cease to be, at least in all places, Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors, for the reasons mentioned in the former Doctrine, as that thereby the outward face and beauty of the visible p. 33Church shall be totally marred, the Members thereof being partly killed, Joh. 16. 2. partly scattered, Act. 8. 3, 4. the publick Ordinances of divine Worship being altogether for a time suppressed, and the publick Assemblies of the Church interrupted, Dan. 11. 31. Thus Paul wasted the Church: the word signifieth the vastation of Lands, burning of Houses, and utter depopulation of Countries, which use to be accomplished by an inraged prevalent enemy; I wasted it. 8. The Church of God may expect to meet with persecution and sufferings, not only from men avowedly wicked and openly flagitious, but also from others, whose carriage is smooth, free from scandal, and in all things, according to that false way of Religion which they professe, blamelesse: Satan laboureth most to have such engaged, and such being once engaged, are most bitter and implacable persecutors, as having some respect to conscience in other things, and being acted in this from the principles of a deluded conscience, Joh. 16. 2. which of all other ties, doth most strictly bind, and most effectually drive forward to fulfill its dictates, especially in things of religious concernment, Act. 13. 50. for, Paul, who profited in the Jews Religion above his equals, and was exceedingly zealous, did persecute the Church. 9. The life and way of some who are engaged in a false Religion, may be so blamelesse, and, according to the dictates of their deluded conscience, so strict, as that it may be a copie unto those, who professe the true Religion, and a reproof to many such for their palpable negligence: so was Paul's way, while he was a Pharisee, even such, as may serve for a copie unto Christians to walk by in several things, as first, to be active in spreading the true Religion in our places and stations, and bearing down of contrary Errors, as he was in persecuting the Christian Church; because it was opposite to the Jewish Religion professed by him. Secondly, that what we do in Religion, or for God, we do it not negligently, but with all our might, Eccl. 9. 10. and to the uttermost of what our power can reach, as he p. 34did persecute the Church, not lazily, but above measure, or extreamly. Thirdly, that we labour to profit, advance and grow in Religion, both as to the knowledge of Truth contained in it, Heb. 6. 1. and practise according to those Truths, 2 Pet. 1. 5. as he profited in the Jewish Religion. Fourthly, that in the matter of growth, there be an holy emulation and strife with others; that we may outstrip them, as he profited above many of his equal…. Fiftly, that we be zealous for our Religion, as having love to it, and to the honouring of God whether by our selves or others according to it, Act. 15. 3. together with grief and anger when God is dishonoured and Religion wronged, Joh. 2. 15, 16, 17. as Paul was zealous of the Traditions of his fathers: for, zeal hath in it a mixture of love and anger. Doct. 10. As love to the honour of God may engage a man sometimes to speak to his own commendation; So there would be that modesty and sobriety of spirit, as it may appear he doth not speak from arrogancy or pride, and that he seeketh not his own commendation in speaking: for, Paul commendeth his own diligence and abilities, that thereby he may commend Free-grace, which delivered him out of that state, but with great modesty: for, he saith not, he profited more than all, but more than many; and not, more than his superiours, but, more than his equals, to wit, for time and age, and those not in all the world, but of his own nation. 11. As our affections of joy, love, hatred, anger and grief, are by nature so corrupt (Eph. 2. 3.) that even the choicest of them, if they be not brought in subjection to the Word by the Spirit of God, will lay forth themselves rather upon forbidden and unlawfull objects, than that which is warrantable and commanded by the Lord: So our zeal and fervency of spirit in particular, will bend it self more toward the maintenance of Error, than of Truth: for, Error is the birth of our own invention, Gal. 5. 20. and hath the rise from some unmortified lust within, which it doth gratifie. (2 Tim. 4. 3.) so is not Truth: Thus Paul sheweth that his zeal tended p. 35more to maintain that part of the Jewish Religion, which was unwarrantable, to wit, the unwritten Traditions, than all the rest of it; And was much more zealous of the Traditions of my fathers, saith he.

Vers. 15. But when it pleased God, who separated me from my mothers womb, and called me by his grace, 16. To reveal his Son in me, that I might preach Him among the Heathen; immediately I conferred not with flesh and bloud; 17. Neither went I up to Jerusalem, to them which were Apostles before me, but I went into Arabia, and returned again unto Damoscus.

HEre is a second Evidence of the truth of what he formerly asserted, ver. 11. and 12. to wit, that as God in His providence had been making way, both in Paul's birth and education, for that which He had purposed to imploy him in; so when it pleased God at the time of his gracious and effectual calling, ver. 15. to make Christ, and the doctrine of Redemption by Christ, known unto him by extraordinary and immediate revelation, Act. 9. 4. that as an Apostle, immediately called by God, ver. 1. he might publish the knowledge of Christ among the Gentiles; he was so much perswaded of his immediate Call from God, that he did not debate the matter neither with himself nor others, who might have disswaded him from giving obedience to it, ver. 16, but immediately went about the discharging of his Apostolick Office, not without great hazard and pains to himself, in Arabia and Damascus, without so much as once visiting any of the Apostles, ver. 17. far lesse went he to be instructed in the knowledge of the Gospel by them, or to receive Ordination unto the Ministerial Office from them, as his adversaries did falsly alleage of him, the falshood whereof he is here making evident.

From Vers. 15. Learn, 1. Such is the power of God's good pleasure, whereby He doth whatsoever He willeth p. 36in Heaven and Earth, (Ps. 135. 6.) that the will of man, though never so deeply engaged in the course of sin and wickednesse, cannot resist it, but most willingly doth yeeld unto it, whenever the Lord thinketh fit to let forth that His good pleasure in its gracious and powerfull effects of drawing a sinner out of Nature to the state of Grace, as it appeareth from the adversative particle, But, whereby the Apostle opposeth Gods pleasure to his own former weaknesse, as prevailing over it; But when it pleased God, &c. 2. The fountain-cause of man's salvation, and of all things tending to it, especially of his effectual calling, and of that, whereby he is made first to differ from another, is, God's good-pleasure, and nothing present (Eph. 2. 1.) or foreseen to be (Rom. 9. 11.) in the person, who is called: for, the Apostle ascribeth all of that kind in himself, to the pleasure of God; But when it pleased God to reveal His Son in me. 3. The disposing of events, or of things which shall fall out, together with the time when they shall fall out, are wholly ordered by God's will and pleasure: for, this pleasure of His, circumscribeth even the time of Paul's calling; But when it pleased God, then, and neither sooner nor later, was Christ revealed to him. 4. The Lord, by His working in us, and particular acts of providence towards us, is often making way for some hid design and purpose of His about us, which for the time we are ignorant of, but when it appeareth by the event, a wonderfull contexture of providences making way for it, and tending to it, is also manifested with it: Thus the Lord had separated Paul from the mothers womb, to preach the Gospel among the Gentiles; whereby is meant, that God was without Paul's knowledge, preparing him for that Office, by His providence about him from his very birth, as, that he was born of such parents, with such a bodily temper, fitted, as it would appear, to endure much travel and hardships, that he was educated at the feet of Gamaliel, that he was a Pharisee, instructed in all humane and divine learning according to the Law, &c. 5. The effectual calling of p. 37the Elect in time, whereby they are drawn to Jesus Christ, Joh. 6. 44. and inabled to imbrace Him as He is offered, 1 Tim. 1. 15. their minds being savingly illuminated, Act. 26. 18. and their wills renewed, Ezek. 36. 26. is, the work of God's almighty Power and Grace; in the first instant of which work, man doth only receive the impression from Grace, and hath no active influence in it, Eph. 2. 5. This doth Paul assert, while he saith, God called me by His Grace.

From Vers. 16. Learn, 1. However man, by the light of Nature, Rom. 2. 14, 15. and by the works of Creation (Rom. 1: 19, 20.) and Providence, (Psal. 19. 1.) may attain to know there is a God, and that this God should be served, (Act. 17. 23.) and will be terrible to those who serve Him not (Rom. 1. 23.) Yet the knowledge of Jesus Christ the Son of God, and of Redemption purchased to lost sinners through Him, is a thing which the greatest Wits, by the fore-mentioned helps, cannot reach, except it be revealed unto them, either by an ordinary or extraordinary revelation: for, even Paul had this knowledge by revelation; It pleased God to reveal His Son in me. 2. As there is an ordinary way of revealing Christ to souls, to wit, by the Word preached, (Rom. 10. 17.) and God's blessing upon the Word, 1 Cor. 3. 7. so there is another extraordinary, without the Word preached, whether by voice, instinct or apparition: This latter way was Christ revealed to Paul, as appeareth not only from the history of his conversion, Act. 9. and 22. chapters, but also from the expression here used, to reveal His Son, not, to, but, in me; whereby, as some conceive, is signified, that the grace and knowledge of Christ did from Heaven immediately break-in upon his soul. 3. The knowledge of Jesus Christ, which Ministers especially do receive from God, is not only for themselves, but that it may be communicated by them unto others: So that the Lord doth bestow the more liberally upon them for His Peoples sake, 2 Cor. 1. 4. Thus, God revealed His Son in Paul, that he might preach Him among p. 38the Heathen. 4. Though before Christ's coming in the flesh, the doctrine of Salvation was by God's appointment confined in narrow bounds, Psal. 147. 19, 20. Yet by Christ's death, the partition-wall was removed, and the division which was betwixt the Jews and the Gentiles, quite abolished, Eph. 2. 13. so that the doctrine of Salvation was to be spread among the Heathen; and this, that the Prophecies of the calling of the Gentiles might be fulfilled, Psal. 2. 8. Isa. 2. 2. That I should preach Him among the Gentiles, saith Paul. 5. The Call of God, whether to amendment and newnesse of life, or to undergo any lawfull Office, especially an Office in His House, it being once known to be His Call, ought not to be shifted, but immediately and without delay obeyed, Heb. 3. 7, 8. because our life is uncertain, Iam. 4. 14. we know not if we shall again get such an offer, Act. 13. 46. or, though we get a new offer, yet the longer we delay, there will be the greater indisposition to imbrace it, Jer. 13. 23. for, this made Paul immediately to follow the Call of God; Immediately I conferred not with flesh and bloud. 6. Because flesh and bloud (whether thereby be meant carnal men, friends or any other, or our own carnal and natural reason) will furnish abundance of seeming reasons, either for questioning the reality of God's Call, or for not obeying, or at least for postponing obedience to His Call, chiefly when obedience to it doth carry hazard, losse, or probability of discredit with it, Mat. 16. 22. Therefore, in the things of God, and in the matter of obedience to the will of God, we are not to consult with flesh and bloud, but once knowing what the will of God is, we are without deliberation, whether we shall obey or not, to put it in execution, committing all our cares and fears about the issue to God, Esth. 4. 16. for, Paul conferred not with flesh and bloud: the word signifieth to lay down our cares and difficulties, as a burden, in some friends bosom; but he looked not on flesh and bloud as a friend to be advised with in the present case.

p. 39From Vers. 17. Learn, 1. That extraordinary way of revelation, whereby the Lord made known His mind to the Penmen of Scripture, was so infallible in it self, and so evident to those unto whom it came, to be no delusion, but the very mind of God, that they were above all doubt to the contrary, and needed not so much as to advise with the best of men in order to their thorowconfirmation about the realitie of it: for, Paul was so perswaded of his immediate Call from God to be an Apostle, and of the infallible truth of the Gospel, which was revealed unto him, that he did not consult with the very Apostles about it; Neither went I up to Jerusalem to them which were Apostles before me, to wit, that he might consult with them, and obtain a Permission or Commission from them to discharge his Office; otherwise it is probable, from Act. 12. 17. that Paul shortly after his conversion went to Jerusalem, going through it in his way to Arabia, but went not at that time to any of the Apostles, being discharged by God to stay any longer there. 2. There may be more ground of hope to bring the most wild and barbarous savages to the saving knowledge of Jesus Christ, than a people outwardly civilized living under the drop of Ordinances, and thereby inured to a form of godlinesse without the power thereof: for, Paul being commanded to make hast out of Jerusalem (there being no hopes that his Testimony would be received there, Act. 22. 18.) is sent to the wicked and savage Arabians; But I went to Arabia. 3. The Lord maketh sometimes the first piece of publick service, which He putteth His Ministers upon, as hazardous, uncouth, and unsuccessful-like as any wherein He doth ever imploy them afterwards; that hereby they may be taught to depend more on God's blessing, than upon any humane probabilities for successe to their pains, 2 Cor. 1. 9. and that they may give proof of the sincerity of their obedience to the Call of God, when no apparent hazard will make them repent their undertakings, Jer. 17. 16. and withall that they may, in the first entry, receive p. 40a proof of God's fidelity in bearing them through all hazards, which they may meet with in following of His Call, 2 Cor. 1. 10. Thus was it with Moses, Exod. 2. 10, &c. so was it with Jeremiah, Jer. 1. 19. and so here with Paul, whose first work, after God had called him to be an Apostle, was to preach the Gospel among the wicked and savage Arabians; I went to Arabia. 4. The Apostles by their Office, were not fixed or tied unto any certain Charge, as ordinary Ministers now are, Rev. 2. 1, 8. but their Charge being the whole World, Mat. 28. 19. they went from place to place, as the necessities of People required, (Rom. 1. 11.) rules of Providence (Rom. 15. 20.) or God by His Spirit did immediatly direct, Act. 16. 9, 10. Thus Paul went unto Arabia, and returned again to Damascus, near to which he was converted, Act. 9. 3. at which time of his return, did fall out that hazard, wherein he was, from the Jews, mentioned Act. 9. 23, &c. for, the history sheweth, it was many dayes after his conversion, and that immediately after his delivery from it, he went to Jerusalem and conversed familiarly with the Apostles, and therefore it could not have been before his journey to Arabia, else that history should contradict Paul himself, affirming here, that he went up to Jerusalem to them who were Apostles before him.

Vers. 18. Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen dayes. 19. But other of the Apostles saw I none, save James the Lord's Brother.

HEre is a third Evidence, to wit, that three years after his conversion he went to Jerusalem, to give a familiar, serious and friendly visit to Peter, in token of mutual consent and agreement to one and the self-same Truth, which was preached by them both, but not that he might learn the knowledge of the Gospel from Peter, as his adversaries alleaged: for, his abode with Peter, was but for fifteen dayes only, ver. 18. And lest any should object, p. 41that he had been taught at that time by some other Apostle, he sheweth he saw no other Apostle there but James, and that he did see him only, as it were, upon the by: which James, was not the son of Zebedeus, who was beheaded by Herod, Act. 12. 2. but the son of Alpheus, Mat. 10. 3. who either himself, or his wife, hath been of kinred with Mary the mother of Jesus. Hence James their son is here called the Lord's Brother, according to the custom of the Hebrews, who called men of the same kinred and bloud, Brethren, Gen. 13. 8. Doct. 1. That nothing of Peter's supposed supremacy over Paul and the rest of the Apostles can be gathered from this place, as the Papists do alleage, appeareth from this, that Paul went first to his Work before he came to Peter at all, and that his businesse with Peter, was not to receive ordination from him, or to evidence his subjection to him, but from the respect and reverence he carried to him, to give him a friendly visit; Besides that, it is the Apostle's scope in a great part of this Epistle, to shew that he was nothing inferiour to Peter, or to any other of the Apostles. 2. We ought so to spend our time for diligence and faithfulnesse in our stations, that we may be able to give a good account how time hath been spent both for dayes and years: Paul giveth such an account, while he sheweth he preached three years in Arabia and Damascus, and after stayed in Jerusalem fifteen dayes; Then after three years I went up and abode fifteen dayes. 3. It ought to be the endeavour of Christ's Ministers to entertain love and familiarity one with another, as also to make their so doing evident unto others; it being most unseemly for those who preach the Gospel of Peace unto others, to live in discord among themselves: for, Paul went up to Jerusalem to see Peter, as for other reasons, so that hereby he might evidence that love and harmony which was between them. 4. The Lord doth so direct the steps of those who do acknowledge Him in all their wayes, Prov. 3. 6. that His glory and their good is sometimes eminently brought about by some of the ordinary p. 42passages of their life, even beyond their own intention or purpose: as here Paul's deferring to go to Jerusalem for the space of three years, his abode there only fifteen dayes, and his seeing none of the Apostles there save Peter and James, do serve as an evidence to refute that calumny of his adversaries against his Doctrine and Office, and hath been ordered so of God for that end; although Paul in the mean time knew not so much, being then ignorant that ever he should meet with such a calumny. 5. As Ministers may and ought to meet sometimes together, to evidence and entertain mutual love and concord, and because of that mutual inspection which they ought to have one of another; So their meetings ought neither to be so frequent, or of so long continuance, as that thereby their Flocks may suffer prejudice: for, the word importeth that this was a serious visit, and about serious things, made by Paul to Peter, and yet he remained with him but a short time untill he returned to his Charge again; He went to see Peter, and abode with him fifteen dayes.

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

THe Apostle, having to do with adversaries, and some also amongst the seduced Galatians, who gave not much credit to his Word, asserteth the truth of all he hath said, and is to say, in matter of fact, through the whole Epistle, and confirmeth it by an oath, where, according to the use of Scripture els-where, he expresseth but one principal part of an oath, to wit, a confession of God's presence and power to witnesse and judge the Truth, and includeth the other parts, such as our invocation of God to bear witnesse that we speak the truth, 2 Cor. 1. 23. and imprecation, that God would be a Judge to take revenge upon us, if we lie, Ruth 1. 17. Doct. 1. The Spirit of God in Scripture hath not left us destitute of sufficient evidences to be found in Scripture it self, from p. 43whence the truth of it may be made out, and all atheistical doubtings to the contrary removed, among which this is one, the solemn Oath of those who write it, being men otherwise godly and worthy of trust, attesting the truth thereof, and taking God to witnesse against their own soul, if they did lie in what they wrote; Behold, before God, I lie not. 2. The choicest Servants of Christ may be looked upon as liars, and unworthy to be trusted, even by those to whom they are sent: and yet they must not give over to preach, as knowing the Word spoken by them doth still get credit from some, 2 Cor. 2. 15. and will beget trust to it self from others, whom God hath ordained to be saved, Act. 13. 48. and for the rest, it will seal up their condemnation and make them inexcusable, 2 Cor. 2. 16. for, Paul his purging of himself from lying, doth import some did suspect him for a liar, and yet he ceaseth not to take pains upon them; I lie not. 3. It is not unlawfull for Christians under the New Testament to take an Oath, providing it be with these conditions, 1. That the thing which we swear be truth; so was it in Paul's Oath; I lie not. 2. That there be weighty reasons for taking an Oath; so was it here, the glory of God, the dignity of his Apostleship, which was questioned by his adversaries; the confirmation of the Faith of those Galatians, and of all Christians, as to the truth of the things asserted, did call upon Paul to swear. 3. That we swear only by the Name of God, and not by the creatures, Zeph. 1. 5. seing none but God can bear witnesse to the secrets of his heart who doth swear, Act. 15. 8. So did Paul, Behold, before God. 4. That we do not swear rashly, but with great attention, preparation and reverence, seing an Oath is a kind of invocation, 2 Cor. 1. 23. and a part of divine Worship, Deut. 6. 13. Thus Paul prefixeth to his Oath a word of attention, Behold, before God, I lie not.

p. 44Vers. 21. Afterwards I came into the regions of Syria and Cilicia, 22. And was unknown by face unto the Churches of Judea, which were in Christ. 23. But they had heard only, That he which persecuted us in times past, now preacheth the Faith which once be destroyed. 24. And they glorified God in me.

FOlloweth a fourth Evidence to the truth of what he asserted, ver. 11, 12. to wit, That after he was driven from Jerusalem by persecution, Act. 9. 29, 30. he discharged his Apostolick Office in Syria and Cilicia his own Country, (Act. 21. 39.) ver. 21. and this with the approbation of the Christian Churches in Judea, who, although he was unknown unto them, ver. 22. and though they had heard by fame, that he was the man who had formerly been a bloudy persecutor; Yet, God did so blesse the very report which they had of his Calling to preach, as an Apostle, and consequently of his miraculous Conversion, ver. 23. as they could not deny them to be divine, as appeared by their acknowledging of God's mercy and power manifested in them, and by their thanksgiving to God for them, ver. 24. Doct. 1. Though not one of the Apostles was universal Pastor and Bishop of the whole World above the rest, seing all of them were endued with equal Authority by Christ, Mat. 20. 26, 27. Yet, if this illimited power were to be pleaded-for unto any of them, there should be more pretence of reason for placing of it in Paul, than in Peter, or any of the rest; Paul being particularly ordained to be the Apostle of the Gentiles, Act. 9. 15. and acknowledged heartily by the Jews to be so, and having actually discharged his Office far and near, as in Arabia, and then in Damascus, ver. 17. and now in Syria and Cilicia, as also at Rome, Act. 23. 11. and having been the first planter almost of all the primitive Christian Churches among p. 45the Gentiles, as appeareth from the history of the Acts, and Paul's own Epistles; and all this he did by immediate Authority from Jesus Christ, ver. 16. and was not sent out by Peter, as his Deputy or Suffragan, but in all things was his Equal, chap. 2. ver. 6, 7, 8. So little ground have the Papists to plead that Peter was universal Pastor above all the rest, and much lesse, that the Pope is Peter's Successor in this Charge; Afterwards I came into the regious of Syria and Cilicia. 2. A faithfull Minister of Jesus Christ, will labour mainly to be known unto, and acquainted with the People of his own Charge, not ingyring himself upon the Charge of others, or labouring so much as indirectly to draw the affections of People towards himself from those who are their own Pastors, and particularly intrusted with the actual charge of their souls: thus Paul was unknown by face unto the Churches of Judea, as not having conversed familiarly with them, though he had sometimes occasion to be among them in his frequent going to, and returning from Jerusalem, and that because they were a part of Peter's charge, chap. 2. ver. 7. Doct. 3. Immediately, or very soon after Christ's Death and Resurrection the preaching of the Gospel hath been marvelously blessed, in converting of numerous multitudes to Jesus Christ; yea, and more blessed than readily it hath been in any age of the Church since, whereof this is one evidence amongst many other, which are in the history of the Acts, and in Paul's Epistles, that at this time whereof Paul writeth, which is supposed to be the fourth or fifth year after Christ's Ascension, there were several Christian Churches planted with Officers, and constituted according to the Rule of the Gospel, even in Judea amongst that people, who had hardened their hearts against the light, Mat. 13. 15. and rejected and crucified the Lord of life, 1 Thess. 2. 15. The Gospel was then new, and fresh, the Preachers of it unanimous among themselves, the Truths insisted upon most by them, were such as did relate to Faith in Christ, and Repentance from dead works, and the most necessary p. 46duties of a Christian-life, besides that God's design was to bring the Gospel once in credit and request with a blinded and idolatrous World at the first breaking-up thereof, and therefore the preaching of it was attended with more successe, and a richer blessing at that time than ordinarily it hath been since; Unto the Churches in Judea. 4. Not only particular Believers, but also whole visible Churches, are in Christ, though in a much different way: real Believers are in Him savingly, so, as to be freed from condemnation by Him, Rom. 8. 1-. being knit to Him by the band of saving Faith, Eph. 3. 17. and receiving the influence of saving graces from Him, Joh. 7. 38, 39. Again, visible Churches are in Christ in the respects presently mentioned, only as to the better part of them, and with regard had to real Believers, who alwayes are among them: but besides this, the whole bulk of visible Churches, and of visible Church-members, are in Christ, so, as they enjoy from Him outward priviledges and divine Ordinances, Psa. 147. 19, 20. the communication of common gifts from the Spirit of God, 1 Cor. 12. 8. and some measure of divine protection more than the rest of the world, Isa. 27. 2, 3. and these all by vertue of their union with Him; the bond whereof, is, the profession of His Name, and of those substantial Truths which relate unto Him either personally or parentally; which external union betwixt Christ and the visible Church, is sealed up by Baptism; The Churches of Judea, which were in Christ. 5. Such power hath Christ over the hearts of very enemies, so deep are His engagements to enlarge His own Kingdom, (Psal. 2. 9.) that before means and instruments be deficient for the propagation of the Gospel. He will turn the hearts of desperate enemies, and make most bitter persecutors to be eminent, lively, and painful Preachers: so was it here, He who persecuted us in times past, now preacheth the Faith which once he destroyed. 6. How patient ought the Church of Christ to be under saddest persecutions, and how far from base despondency of spirit, as if her case were p. 47wholly desperate and remedilesse, seing Jesus Christ at an instant can carry captive her chiefest adversaries, and make them to be her stoutest friends, as appeareth from this, He who persecuted us, now preacheth. 7. As godlesse persecutors propose unto themselves no lesse than the total overthrow and rooting-out of Truth, though neither Men nor Devils shall be ever able to effectuate it, Mat. 16. 18. so men may look, if they repent not, Luke 13. 3. to be justly charged with the guilt of all that evil, which once they intended, as if they had actually accomplished it, although it was without their reach so to do: for, that Faith, or Doctrine of Faith (as Tit. 1. 13.) which Paul at this time did preach, is said once to have been destroyed by him; because he aimed at no lesse; and his sin before God was no lesse than if he had done it, although the Lord in mercy did pardon it, 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed. 8. We ought so to look upon notable changes which do fall out, whether in particular persons or publick societies, whether to the better or the worse, as that we may see somewhat of God manifested in them, either His Justice or Mercy, Wisdom or Power, some one Attribute of His or other, and so as we may give a suitable return, whether of fear or joy, thankfulnesse or admiration, or of any other sanctified frame of spirit and holy performance, for which, such a manifestation calleth: for, those Christians in Judea, did so look upon this notable change in Paul, as to see God's mercy and power manifested in it, and accordingly with joy, did give God thanks: so much is imported in this, They glorified God in me, saith he. 9. Whensoever God is pleased to make a man instrumental, whether for our own particular good, or the more publick benefit of Christ's Church, as we would not be ingrateful unto the instruments themselves, Judg. 9. 16, &c. so neither are we to rest upon them, ascribing the praise of what they do to them, but as we would not provoke the Lord to smite them, or at least to make p. 48them uselesse to us, 1 Cor. 4. 6. we are to look unto God more than them, ascribing the praise of what they do unto Him, as that which is His proper right and due: so do they ascribe to God the praise of any good, which Paul did by his preaching; They glorified God in me, or, concerning me. 10. The more that God hath made it convincingly, and from clear evidences, manifest to the conscience of His People, that a Work is owned and approven by Him, and hath drawn an acknowledgement from them to that purpose unto His own praise, it aggregeth the sin of those the more, who would afterwards question or deny that Work to be His: for, the Apostle's scope, in part, is, to aggrege the sin of his adversaries, who denied him to be an Apostle immediately sent from Jesus Christ, and that the Doctrine preached by him was the Truth of God, from this, that the Churches in Judea were convinced of the contrary, and had acknowledged so much long since, to the praise of God, by giving glory unto Him on Paul's behalf, so that those Galatians and the false Apostles, were guilty of obscuring the glory of God, shining forth in his Conversion and Office, which was already acknowledged by others; And they glorified God in me.