Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 2

Brief Exposition of Galatians and Ephesians · Exposition 1 · Chapter 2

p. 49CHAP. II.

IN the first part of this Chapter, the Apostle addeth some further Evidences, that both his Office and Doctrine were divine. As first, They were such as might abide the censure of the chief Apostles, ver. 1, 2. Secondly, In the main thing controverted, which was about Circumcision, the other Apostles did joyn with him, in that they were not for, but against, the circumcizing of Titus, ver. 3. and for a weighty reason, ver. 4, 5. Thirdly, In that meeting, which was at Jerusalem, the other Apostles did find nothing for which to challenge either him or his Doctrine, ver. 6. but upon the contrary, perceiving that Paul was called of God to be an Apostle, ver. 7. both from that divine assistance, wherewith he was accompanied, ver. 8. and from those Apostolick gifts wherewith he was endued, they acknowledged both him and Barnabas for Apostles, ver. 9. and all of them did part good friends; the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul, ver. 10. Fourthly. He did rebuke Peter, when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law; and for any thing which appeareth to the contrary, Peter in this debate, did yeeld to Paul, as having truth for him, to ver. 15.

In the second part, because this dispute about the Ceremonial Law did fly very high (the false Apostles urging the observation of it, as meritorious of justification) therefore the Apostle turneth the force of the dispute against Justification by Works, and proveth by several Arguments, that we are justified by Faith only: As first, The believing Jews, who had as much reason to boast in their works as any, ver. 15. did renounce all confidence in them for Justification, ver. 16. Next, he preoccupieth an Objection, and sheweth that this Doctrine of Justification by Faith without Works, giveth no encouragement p. 50to sin, ver. 17. Because, 1. it did presse the mortifying and destroying of sin, ver. 18. And, 2. though it did free them from the Law in several respects; yet not, as it is the rule of an holy life, ver. 19. Yea, 3. it doth tye the justified person more strictly to subdue sin, and lead an holy life, ver. 20. Lastly, he addeth a second Argument, to prove that we are justified by Faith only; because, if we were justified by Works, Free-grace and Christ's death should be uselesse, ver. 21.

Vers. 1. THen fourteen years after I went up again to Jerusalem, with Barnabas, and took Titus with me also. 2. And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run in vain.

THe Apostle, first, mentioneth another journey of his to Jerusalem, together with the time, when, and the companions with whom he went, and that extraordinary Instinct and Command from God, which moved him to undertake that journey, ver. 1, 2—And secondly, sheweth that when he came to Jerusalem, he did privately communicate the Doctrine which he had preached among the Gentiles, to the most eminent of the Apostles; that by their subscribing unto it, as to the same with that which themselves did preach, his bypast and future labours might have the more successe, which (as it seemeth) was in hazard to be much retarded by the calumnies of his adversaries, affirming that the other Apostles did not approve of the Doctrine which he preached ver. -2. So that here is a fifth Evidence, that both his Doctrine and Office were divine; in that not only they were such as might abide the censure of the other Apostles, but also that he in the course of his Ministry was singularly owned and approved of by God, as being directed by immediate revelation from Him. p. 51Doct. 1. It pleaseth the Lord often, in mercy toward His Church, to preserve the lives of profitable Instruments for His Work for a long time, notwithstanding of all the endeavours of Men and Devils to the contrary: for, Paul, whose bloud was much thirsted after, and whose hazards were so many in several places, and from several hands, (2 Cor. 11. 26.) is yet preserved, in despight of all, in the free exercise of his Ministery, for the space at least of fourteen years together, even though the space of time here mentioned were to be reckoned from his first conversion, which yet some do reckon from the third year following, to wit, the time mentioned, Chap. 1. ver. 18. Then fourteen years after I went up, &c. 2. It may be sometimes lawfull; yea, and necessary also, for a Minister, to go abroad from the Flock committed to his charge for a season, to wit, when and where the glory of God in defence of Truth, and in removal of what may mar the edification of the Lord's People, doth call him: for, Paul here taketh journey to Jerusalem, leaving the Gentiles for a season, who were his own more proper Charge, Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident, and so the edification of those, to whom he did preach, more advanced; I went up to Jerusalem, saith he, and that lest I should run in vain. Jerusalem was seated on a mountain, and compassed with mountains, Psal. 125. 1, 2. whence it is said he went up to it. 3. It is the part of all, and especially of Christ's Ministers, the moe they are who mark their steps, and mis-represent their actions, to walk the more circumspectly; that so far as is possible, the mouth of adversaries may be stopped, 2 Cor. 11. 12. Thus Paul, being to make it evident that the other Apostles did approve the Doctrine preached by him, taketh with him Barnabas and Titus as two witnesses, according to the Law, sufficient (Deut. 17. 6.) to give testimony to the Apostles what Doctrine he had preached to the Gentiles; and again to testifie to the Gentiles that consent, which was betwixt him and the Apostles; And this, lest p. 52his adversaries might have objected that he had lyed in both, or either of these; With Barnabas, and took with me Titus also. 4. Though we are not now to expect immediate revelations from God, whether for direction in one duty, or information of future events, such as were in use before the Canon of the Scripture was compleated, and the gift of extraordinary Prophecy had ceased, Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith (Joh. 20. 31.) and Manners, (2 Tim. 3. 16, 17.) and as that which may abundantly supply the defect or want of all those extraordinary wayes, whereby God did make known His mind unto His People then, Heb. 1. 1. Therefore we ought to advise with God's Will, revealed in Scripture, and regulate all our actions, motions and journeys according to it, both for the lawfulnesse and expediency of what we undertake, Psal. 119. 9. that thus while we acknowledge God in all our wayes, He may direct our paths, Prov. 3. 6. Thus Paul advised with God in his journey: for, he went up by revelation; in place whereof, as said is, we have the written Word now. 5. How little ground the Papists have to infer from Paul's practice here, that the Church of Rome, and particularly the Pope, the head thereof, is the supream Judge upon Earth of all questions pertaining to Religion; and that all Preachers, after Paul's example, should submit their Doctrine to be tried and judged by Peter's Successor, appeareth from this, passing-by other things, that Paul did not submit his Doctrine to be judged by Peter, or by any other, as if he had been either inferiour to them, or uncertain of the truth of that which he had preached: both which had been contrary to Paul's scope, which, as said is, was to evidence, that both his Doctrine and Office were immediately from God: Neither will the words bear further than that he did in a friendly and brotherly manner acquaint them with the Doctrine preached by him, that their approbation being given unto it, the mouth of adversaries might be stopped: for, the word, rendred to p. 53communicate, signifieth to make any thing known to another in a familiar and friendly way, which in strict Law we are not bound to. See Act. 25. 14. where the same word is used: And communicated unto them. 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine, as if he himself were uncertain of the truth thereof, before their testimony be added to it, chap. 1. ver. 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth, but ought to dimit himself so far, as, when there is necessity, he may give a friendly account unto others of the Doctrine preached by him; that so, if it be possible, mistakes arising through misinformation, may be removed, and the joynt consent of others to the truth of what he preacheth may be obtained: thus Paul, that he might gain their approbation, did communicate unto the Apostles that Gospel which be preached among the Gentiles. 7. When the approbation of others is sought after unto any action or deed, christian candor will, and ordinary prudence may teach a man to report the matter of fact truly, which he would have approved of; lest otherwise an approbation surreptitiously required, and given upon misinformation and through mistake, may, upon a discovery, tend unto the informer's greater prejudice: for, Paul here, being to gain the approbation of the Apostles unto his Doctrine, did give them a faithfull account of that same Doctrine which he had preached: I communicated that Doctrine which I preach among the Gentiles. 8. It tendeth in no small measure to uphold the credit of a man's Ministery against his adversaries, that in his Doctrine he hath been alwayes constant to himself, without wavering or contradicting of himself in any thing, which he did ever vent for Truth; providing alwayes, that he be constant in the Truth: for, constancy in Error, is nothing else but obstinacy; and to retract an Error, is praise-worthy, Philip. 3. 7. Thus Paul, that he may further stop the mouth of adversaries, sheweth the Doctrine p. 54which he did preach from the beginning of his Ministry, and whereof he did give an account to the Apostles, was the same which he did presently preach, while he saith, I communicated unto them the Gospel which I preach. It is a word of the present time. 9. As there are alwayes some in the Church of God, who for their place, graces or parts, have deservedly more of reputation than others: so christian prudence will teach a man to be so far from striving against the stream and current of common fame and universal applause, by labouring to discountenance or oppose without necessity, those who are so deservedly applauded unto; that he will endeavour, by giving due respect unto them, to receive approbation from them, whereby he may be in a better capacity to do good unto others, as being approved-of by such: for, Paul at Jerusalem addresseth himself to those that were of reputation, to wit, James, Peter and John (ver. 9.) who, though in their Apostolick Power they were but equal with the other Apostles, 1 Cor. 9. 5. Yet because of their age, gravity and some other respects, were generally more esteemed of, than the rest; and this he did for gaining of their approbation to his Office and Doctrine: that so he might not run in vain; I went up, saith he, to them that were of reputation, &c. 10. There is much prudency required in the publick debating of controverted Truths in Religion, neither would it be ventured upon without necessity, and until all other private means for composing of differences be first assayed, Act. 15. 28. lest thereby unnecessary doubts and scruples be created in the vulgar sort, who do often prove but unskilfull Judges in weighty and intricate Questions: thus Paul, while this controversie was but yet in its birth, did not make any publick noise of it, communicating the matter but privately to them that were of reputation. 11. It is the part of a faithfull Minister, not only to preach the Gospel, and go about all the other parts of his Ministerial Office faithfully and painfully, and so as he may be approven unto the consciences of all, 2 Tim. 4. 5. but he must be p. 55also sollicitous about the successe of his pains towards those among whom he laboureth: for, so was Paul, who compareth his continual labours and painfulnesse in his Ministry to running in a race, and yet was carefull, lest he had run in vain, that is, lest his labours had wanted fruit among the hearers; for otherwise, and as to the end intended to be brought about by God, 2 Cor. 2. 15, 16. or as to the promised reward Isa. 49. 4. the work of a faithfull Minister is never in vain; Lest by any means I should run in vain, saith he. 12. Nothing marreth the good and successe of the Gospel among the hearers more than difference of judgments, and strites and debates about these differences among the eminent Preachers thereof: for, hereby are people carried unto schismes, 1 Cor. 1. 12. the Truth of God received with respect to persons, 1 Cor. 4. 6. and atheism given way to by many, as resolving to believe nothing till Preachers agree among themselves, Act. 18. 17. and many stumbling-blocks casten before people of all sorts by the venting of passions, jealousies, animosities, and sometimes a spirit of revenge, which do usually accompany such divisions, 2 Cor. 12. 20. for, Paul sheweth he endeavoured so much to get the joynt consent of the other Apostles, to the Doctrine preached by him, lest by the calumnies of his adversaries, who affirmed that Paul did differ from the rest, his preaching and other pains should have been uselesse; Lest by any means I should run, or had run in vain.

Vers. 3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised.

HEre is a sixt Evidence, especially of the truth of his Doctrine, to wit, that in the point controverted, betwixt him and his adversaries, the other Apostles did joyn with Paul, judging Circumcision to be a thing indifferent, and not of absolute necessity to Salvation, else they would have required Titus to be circumcised, which they did not, but received him in fellowship with them, p. 56though he was an uncircumcised Greek. Doct. 1. Amongst those controversies which did very early trouble the Christian Church, this, concerning the necessity of observing Circumcision, and the rest of those Levitical Ordinances, was one, which appeareth (as from several other Scriptures, Act. 15. 1, 2. so) from this, where Paul, mentioning how the Apostles joyned with him in that controversie, which was betwixt him and his adversaries, doth give the instance in Circumcision; Neither Titus was compelled to be circumcised. 2. Though Circumcision, and the rest of those Levitical Ordinances, were necessarly to be observed by vertue of a divine Precept, Gen. 17. 10, &c. and as the external part of Worship then prescribed, Heb. 9. 10. untill Christ should come in the flesh, and offer-up Himself a Sacrifice upon the Crosse, Eph. 2. 15. Yet, after he was come, they were abolished, and all necessity to observe them, through vertue of a divine precept, removed: the body being come, the shadow did evanish, Col. 2. 17. the Jews and Gentiles were then to be united in one People, and so that partition-wall was to be removed, Eph. 2. 14, 15. the Church also then, to wit, under the New Testament, was bound to believe, and accordingly to professe, that Christ had already come in the flesh, & offered-up a perfect and satisfactory Sacrifice to God, which was wholly inconsistent with the observing of those Legal Ceremonies and Sacrifices, which by vertue of divine institution did serve mainly for types and figures of Christ to come, Heb. 8. 5. and 9. 8, 9. for, because of those reasons, the Apostles did admit of Titus, a Greek, to their fellowship, not requiring him to be circumcised; But neither Titus was compelled to be circumcised. 3. It is not unlawful, but a duty incumbent to those who are in place, not only to injoyn attendance upon, and practising of the external commanded duties of Divine Worship, but also by rebuke and other Church-censures, to constrain and urge those who are disobedient: for, Paul maketh the Apostles their not compelling of Titus to be p. 57circumcised, an evidence that they did not judge Circumcision at that time to be a part of commanded Worship, which imports, if they had thought otherwise, they would have compelled him to it (to wit) by the force of Church-censures; for they had not the power of the Magistrate to compel him by pecunial mulcts, imprisonment, or such like; But neither Titus was compelled to be circumcised. 4. From this it followeth, that the Civil Magistrate may constrain men, by inflicting of corporal punishments, to go about the external duties of commanded Worship, in case that more gentle means do not prevail: for, if constraining by Ecclesiastick-censures be not unlawful, nor a tyranny over the consciences of men, constraining by Civil-censures, must be lawful also: now that men may be compelled by the former, as said is, is here supposed, while he saith, Neither Titus was compelled to be circumcised.

Vers. 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage: 5. To whom we gave place by subjection, no not for an hour, that the truth of the Gospel might continue with you.

HE giveth the reason, why Titus was not compelled to be circumcised, to wit, because some, called here false brethren, as having been urgers of the necessity of Circumcision, and of the other Levitical Ordinances, and were brought in to be members of the Church at Jerusalem by fraud, and through reason of their large pretences to piety, whereby they covered their heretical spirits for the time: for, so much doth the word, rendred unawares brought in, hold forth: these men, I say, had secretly conveyed themselves to that meeting, which Paul had with the other Apostles: and this of purpose to try if Paul would stand to the defence of that liberty from the Ceremonial Law before the Apostles, which he had preached among the Gentiles, as a part of Christ's purchase: p. 58which if he had not done, but ceded to them in that one particular of circumcising Titus, then they would have triumphed over Paul, among the Gentiles, as if he had recanted before the Apostles; and so would have endeavoured to bring back the Apostles, Gentiles, and the whole Church, to the bondage of the Ceremonial Law, ver. 4. Therefore was it that neither Paul, nor the other Apostles, would yeeld to the importunate desire of these false brethren, no not for an hour, that is, in using of Circumcision but that once; and that because, this had been to subject the Apostles, and their Doctrine in the Truth controverted, to their adversaries; which the Apostles did resolutely withstand, that so the Doctrine of the Gospel might remain sincere and uncorrupt among the Churches of Christ, and particularly among the Galatians, ver. 5.

From Vers. 4. Learn, 1. Though the Ceremonial Law of Moses was abolished by Christ's coming in the flesh; (See upon vek. 3. doct. 2.) Yet the use and practice thereof was not in it self sinfull, but indifferent for a time, chiefly to the Jews, and in some points at least; the Lord from respect to that, which was once His own Ordinance, and from condescendence to the weaknesse of the Jews, who being educated in the practice of these Levitical Ordinances, could not be so soon convinced of their being laid aside, did proceed slowly to the total abrogation of them, removing first the tye of necessity through vertue of a divine precept, whereby they were obliged to observe them, and leaving for a time the practice lawfull and indifferent, until the Doctrine of the Gospel and freedom from that yoke by Jesus Christ, might be sufficiently cleared, the term whereof is affixed for the most part to be the destruction of Jerusalem both of City and Temple by the Romans, whereby the most obstinate in it, considering that Christ had now suffered, might have been convinced that an end was put to the Jewish Policy, both Civil and Ecclesiastick, by God; after which time, the use of the Ceremonial Law was not only dead p. 59and unprofitable, but also deadly and damnable: thus the Apostles did not compel Titus to be circumcised; not as if the use of Circumcision had been at that time simply and in it self unlawfull and sinfull: for, Paul himself did circumcise Timothy upon grave and weighty considerations, much about, and probably after that time, Act. 16. 3. but because that false brethren, then present, would have made bad use of their doing otherwise, to the prejudice of the Gospel; And that because of false brethren, &c. 2. Though the practice of the Ceremonial Law was for that time a thing in it self indifferent; Yet (which also holds, of all other things in their own nature indifferent, 1 Cor. 8. 9, 10, &c.) it might not alwayes and upon all occasions lawfully, and without sin be practised, but the practice thereof was to be ruled according to charity and prudence; So that in the case of giving scandal by the neglect thereof to the weak and infirm, it was to be practised, as Paul did, Act. 16. 3. but in case of hardening the obstinate, and confirming them in their opinion of its necessity to Salvation, and thereby giving the adversaries of Truth advantage against the Truth by the practice thereof, it was to be foreborn: for, the Apostles here, did not circumcise Titus, because of false brethren, brought in unawares, who would have taken advantage from the practice of the Apostles, if they had circumcised him, to bring the Church of Christ again into bondage. 3. It hath been the Churches lot in all times and all places, to have a mixture of wheat and tares, regenerate and unregenerate, godly and profane in it: even the Church which was planted and governed by the Apostles themselves, had false brethren: for, saith Paul, Because of false brethren unawares brought in. 4. Heretical spirits, not only can, but usually do so far dissemble their Errors, 2 Pet. …. -1- and pretend so much to piety, thereby to gain respect and credit, 2 Tim. 3. 5. that the most quick-sighted of men will readily be deceived by them, taking them for the just contrary of that which they really are, until they find an opportune time to discover p. 60themselves: Thus, those false brethren were brought in unawares, to wit, to the Church at Jerusalem; they carried the matter so handsomly, what by dissembling their Errors, what by their pretences to Piety, that the Apostles themselves, acting as ordinary Ministers in the admission of Church-members, (Act. 6. 3, &c.) could see nothing for which to stumble at them, or reject them. 5. Heretical spirits are most active, vigilant, and so effronted as to ingyre themselves upon the most private Societies and Fellowships of others, if their presence may contribute any thing to advance their pernicious Errors: Thus those false brethren do intrude themselves upon that meeting, which Paul had with the other Apostles, though it was but of few, and private, ver. 2. Who came in privately to spy out our liberty. 6. It is too too usual for many, to frequent the meetings of God's People and Servants, not that they may be edified from them; but that they may find occasion to carp at what they hear, and make bad use of it to the prejudice of Christ's Servants, and to their own further confirmation in a sinful course, who carry about their own judgment with them, they come to ensnare others, and the Word of the Lord proveth a snare unto them, Ezek. 14. 4. Thus those false brethren came in privately to spy out their liberty, resolving whatever had been done, they should have ground from it to make Paul invidious; if Titus had been circumcised, they were ready to traduce him to the Gentiles, as a man who preached one thing to them, and practised the contrary among the Apostles; if he had not been circumcised, they had ground to incense the Jews against him, as a contemner of that divine Ordinance. 7. Jesus Christ having by that only Sacrifice of Himself upon the Crosse, fulfilled all those Legal Types and Shadows of things to come, Heb. 8. 5. and 9. 9. hath purchased liberty unto the Christian Church, and made them fully free from the observation of those Levitical Ceremonies, chap. 5. 1. hence this freedom is called Our liberty which we have in Christ Jesus. 8. The Ceremonial Law of p. 61Moses was a great bondage, and most burdensome yoke (Act. 15. 10.) to the ancient Church, what through the multitude of performances which were thereby injoyned; some whereof were extreamly expensive. Lev. 1, 2, 3, 4, 5. chapters, others painfull and hazardous to the natural life, Gen. 34. 25. and others most wearisom to the flesh, Deut. 16. 16. and what through the punctual observance of all those Ordinances enjoyned under most terrible Certifications, Deut. 27. 26. for, the Apostle calleth the return of the Christian Church to the observation of the Ceremonial Law, which was endeavoured by those false brethren, a bringing of them unto bondage; That they might bring us unto bondage.

From Vers. 5. Learn, 1. When things in themselves indifferent, are urged as necessary, and required as an evidence of our assent unto an untruth, or quitting of any part of Truth, in that case, which is indeed a case of confession, the practice of a thing indifferent, is sinfull, and to be abstained from: for, so did the false brethren urge the Circumcision of Titus, even as an evidence of Paul's receding from the Doctrine of Christian Liberty, and therefore he obeyed them not; To whom we gave place, no not for an hour. 2. Though much may be done for comopsing of Church-differences, by using all meeknesse and forbearance towards those who oppose themselves, 2 Tim. 2. 25. acting joyntly with them in those things, wherein there is an harmonious agreement, Phil. 3. 16. holding off publick debates in those things, whereabout the difference is, Rom. 14. 5. providing they be not of the most weighty and substantial Truths, Gal. 5. 2, 3. Yet we are not for peace's cause to quit the least part of Truth, whether by a formal denying of it, or doing that which in reason may and ought to be so expounded: thus Paul, who for lawfull ceding did become all things to all men, 1 Cor. 4. 19, &c. would not give place by way of subjection, so as to yeeld the cause controverted to the adversaries, neither would he do any thing, though never so little, and in its own nature indifferent, which p. 62might be an evidence of his yeelding; To whom we gave place by subjection, no not for an hour: he would not use Circumcision, no not that once, he would not cede one hair breadth to them. 3. A Minister of Christ, when he is called to confesse and avow Truth, hath not only his own peace with God, and keeping of a good conscience to look unto, 2 Tim. 2. 11, 12. but also the condition of his Flock, who will be much shaken or confirmed in the Truth, by his faint, or bold and faithfull confession: Thus Paul, in the present business, had an eye to the converted Gentiles, of whom were these Galatians, lest their Faith had been shaken by his inconstancy; We gave not place, faith he, that the truth of the Gospel might continue with you. 4. It is not enough that people have the name of the Gospel among them, of some Truths of it being mixed with several Errors, but all, and especially Ministers, should endeavour to have the Gospel in purity and integrity, free from any mixture of contrary Errors; for, a little leaven (to which Error is compared, Mat. 16. 12.) leaveneth the whole lump. 1 Cor. 5. 6. Thus it was Paul's endeavour that the truth of the Gospel might continue with them, that is, the whole Doctrine of the Gospel not corrupted with any Error.

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

FOlloweth a seventh Evidence, that both Paul's Doctrine and Office were divine, containing the event of that meeting which he had with the Apostles, in three things; the first whereof, is in this Verse, to wit, that of these, or from those who were looked upon as chief among the Apostles, of whom Paul's adversaries did boast, as if they had been his superiours, Paul had learned nothing (which last words, or some such like, are to be supplied for making out the sentence) and because their p. 63personal prerogatives such as that they had seen Christ in the flesh, were Apostles, when he was a persecutor, might have been objected to his prejudice; he sheweth these were not to be taken notice of by him, neither would be taken notice of by God, whose judgment is not swayed by any thing which is extrinsecal, and belongeth not to the cause in hand; and therefore their being Apostles before him, would not make his Office or Doctrine more uncertain, or lesse divine than theirs; seing he was an Apostle now, aswell as they, and his Doctrine such as could not be questioned by themselves: for, after that conference, wherein he related to them the Gospel preached by him, they corrected nothing and added nothing to what he had said, but approved all. Doct. 1. It is nothing contrary to, but agreeth very well with Christians modesty and humility, for a man to speak to his own commendation in some cases; especially when he laboureth under reproach, and when the honour of God and the Gospel do also suffer with him: for, Paul avoweth that he learned nothing from the chief Apostles, and was not in any thing inferiour to them; because if he had yeelded to the contrary, his adversaries would presently have retorted that he was no Apostle, but, at the most, an ordinary Preacher, and his Doctrine in time bypast had been erroneous; But of these, or from those, who seemed to be somewhat, supply (for making out the sense) I learned nothing; which Paul concealeth in modesty, it being that part of the phrase which should have expressed his praise most, and leaveth it to be supplied by the reader from the scope of the purpose, and from the like expression in the close of the verse: The like form of speaking is used, 1 Chron. 4. 10. Oh that thou wouldest, &c. or, If thou wouldest. 2. It is not unusual for heretical spirits, to cry-up some of Christ's faithfull Ministers above the rest, and so to have the persons of men in admiration; and this not from any respect to them, but for their own advantage, Jude, ver. -16. as hereby rendring those, whom they so cry-up, suspect of favouring their p. 64Error, and bearing down the rest with the pretended shew of their authority: Thus Paul's adversaries did extoll Peter, James, and John, as much preferible to him, because of their personal prerogatives above him, as appeareth from Pauls labouring so much to prove that they were no wayes superiour to him, and to take off any prejudice which might rise against himself from their personal prerogatives of seeing Christ in the flesh, and being Apostles before him; But from those I learned nothing, whosoever they were, &c. 3. In our esteem of persons and things, our judgment ought not to be ruled by the approbation of men, so as to put a price upon every thing which is commonly esteemed of among men, Luke 16. 15. but by the approbation of God, so that every thing may have more or lesse weight with us according as He esteemeth of it: Thus Paul regarded not the personal prerogatives of the other Apostles, as bearing any weight in the present businesse, because God regarded them not; It maketh no matter to me, God accepteth no man's person. 4. The Lord, in passing judgement upon persons or things, is not swayed with any thing which is extrinsecall, and belongeth not unto the cause whereabout He judgeth: He respecteth not the person of man, that is, He will not approve or disapprove of a man's cause for his person, if it be not otherwise worthy of approbation or reproof; because most frequently a man's cause and person come under different considerations: for, saith he, God accepteth of no mans person: whereby in this place is meaned, that the personall prerogatives of the other Apostles did not bear weight with God to make Paul's Office or Doctrine more uncertain, and lesse divine than theirs; seing whatever other use those prerogatives did serve for; Yet they appertained nothing to the present cause. 5. Though some of Christ's faithfull Servants, may be cryed-up by light wits, or heretical spirits, to the down-bearing of the deserved estimation of others; Yet so far ought they themselves to be from being transported with groundlesse applause, and from despising those p. 65others, beyond whom they are so much esteemed of, that they are to bear-up their credit so much the more by withholding no approbation of theirs from them which is their due, although they should thereby contradict their own flatterers, and make them lyars: for, those Apostles, who were so much cryed-up by the false brethren, to Paul's prejudice, did throughly approve his Doctrine, declaring him to be an orthodox Preacher and an Apostle of Jesus Christ as well as themselves, contrary to what his adversaries and their flatterers affirmed of him; In conference they added nothing to me: and, ver. 9. They gave me and Barnabas the right hands of fellowship.

Vers. 7. But contrariwise, when they saw that the Gospel of the Uncircumcision was committed unto me, as the Gospel of the Circumcision was unto Peter: 8. (For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me towards the Gentiles) 9. And when James, Cephas, and John, who seemed to be pillars, perceived the Grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go unto the Heathen, and they unto the Circumcision.

HEre is a second part of the event of that Meeting at Jerusalem, to wit, that when the Apostles, James, Cephas, (that is, Peter, Joh. 1. 42.) and John had by certain evidences found that the Gospel of the Uncircumcision, or the Apostolick-office to preach the Gospel among the uncircumcised Gentiles, was concredited by God to Paul as well as the Gospel of Circumcision, or the Apostolick-office to preach the Gospel among the circumcised Jews, was committed unto Peter, ver. 7. which they did gather from this, that the like divine assistance, blessing and successe, did accompany the labours both of Peter and Paul towards their respective Charges, and so their Office behoved to be equally divine, ver. 8. and when those three Apostles (who were p. 66commonly, and no lesse deservedly, reputed pillars of the Church, as being, under God, the upholders of it by their Ministry, gifts, diligence and fidelity) had seen the grace, or gifts, both ordinary and extraordinary, which were bestowed by God upon Paul, fitting him every way for the Apostolick-office, they did without more ado acknowledge both Paul and Barnabas for their Collegues or fellow-Apostles, giving them the right hand in evidence of the same, as also of their mutual agreement in dividing of their Charge, so as that Paul and Barnabas should go on to discharge their Apostolick-office among the Gentiles, and the other three among the Jews, vet. 9. which paction is nothing contrary to what is held forth, Act. 15. 7. for, Peter speaketh not there, that his ordinary Charge was to preach unto the Gentiles, but of that one act of his, mentioned Act. 10. whereby he was at one time imployed to preach to them at the first beginning of their conversion: All which, doth evidence that Paul was an Apostle, immediately called, and acknowledged to be such by the other Apostles. Doct. 1. This Scripture doth many wayes refute that dream of the Papists concerning Peter's primacy, or supremacy over the rest of the Apostles, and over the Catholick Church, and of the Pope's succeeding to Peter in that supposed illimited trust: for, 1. the Apostle's drift in all this, is, to shew that he was every way equal with Peter, and the rest of the Apostles, and no wayes inferiour unto them, and that he was acknowledged to be so by Peter himself; so that Peter was not supream over all: When they saw that the Gospel of uncircumcision was committed unto me, &c. 2. Paul doth here compare himself mainly and particularly with Peter, while he expresseth him by name, even when he is speaking of these things, which were common to Peter with the other two, James and John, as that the Gospel of Circumcision was committed to Peter, and this because it seemeth Paul s adversaries did mainly cry-up Peter, as superiour to him; so that this of Peter's primacy above the other Apostles hath been an old plea, p. 67but ill grounded, and expresly confuted by Paul in this place; As the Gospel of Circumcision was committed unto Peter. 3. We find here a divine Ordinance, that Peter should exercise his Office among the Jews, as their Apostle, of which Ordinance they can produce no change; and so if the Pope plead to be Peter's successor, he must challenge a superiority over the Jews, and hath nothing to do with us; As the Gospel of the circumcision was unto Peter. 4. Paul, by vertue of the same divine Ordinance, was to exercise his Office among the Gentiles, as their Apostle, and endued with the same Authority in all points, which Peter had over the Jews; and therefore Peter was not supream: But if the Pope give-out himself for universal Pastor over the whole World, he must not plead his succession to Peter so much as to Paul, who had the Gospel of the Uncircumcision committed to him: which was a Charge extending almost to all the universal World. 5. While there is a question here of dignity anent the Apostles, James is first named before Peter, as being of eminent Authority among the Apostles, who was President at the Council of Jerusalem; for, he spake last, and concluded all, Act. 15. 13, &c. to whom Paul did betake himself, and with whom all the Elders did conveen in a matter of great concernment, and not with Peter, Act. 21. 18. so that James hath rather been supream than Peter; at least, it followeth, the first naming of Peter in other places, (Mat. 10. 2. Mark 3. 16.) is no sufficient ground whereon to build his supremacy: And when James, Cephas, and John. 6. Peter was at this time at Jerusalem, and without doubt had not yet seen Rome, seventeen years at least after Christ's Resurrection, ver. 1. compared with chap. 1. ver. 18. Yea, neither was he at Rome a long time after this, when Paul was there a prisoner, Col. 4. 11. 2 Tim. 4. 16. How then could he have sitten Bishop at Rome twenty five years before his death? as is alleaged for one main ground, upon which the Popes succession to Peter, as universal Bishop over the whole World, is founded: p. 68And when James, Cephas and John perceived. 7. There is here a solemn and mutual agreement, that Paul, and not Peter, should be the Apostle of the Gentiles: and therefore, How could Peter have been twenty five years Bishop at Rome, except he had violated his solemn paction confirmed by giving his hand, which were most absurd once to mention? They gave the right hands of fellowship, that we should go unto the Heathen. Doct. 2. The more we wait upon God for His Call and Direction to our Undertaking, we have ground to expect, that the more of successe and of a blessing will accompany them: for, Paul, who did not undertake this journey to Jerusalem without the Call of God, ver. 2. hath all things succeeding with him according to his hearts wish; so that not only the Apostles, did not condemn the Doctrine preached by him, ver. 6. but, on the contrary, gave him their approbation, acknowledging him for their Colleague and fellow-Apostle, whereby the mouthes of his adversaries might have been fully stopped: But contrariwise they gave to me and Barnabas the right hands of fellowship; for, so are the words to be constructed, all that which interveeneth being the reason which moved James, Peter, and John to do what they did. Doct. 3. The Note which ariseth from dividing of the Charge of Jews and Gentiles betwixt Peter and Paul, is at large, Col. 1. 25. doct. 3. Doct. 4. The Office of preaching the Gospel, is a special Trust, whereby a rich treasure of saving Truths (2 Cor. 4. 7.) is concredited to weak men, who must be answerable to God how they keep, maintain and dispense that Treasure for the good of souls: hence he saith, the Gospel was committed, or, as a rich Treasure, intrusted to him; The Gospel of the Uncircumcision was committed unto me. 5. It is not the pains of Ministers, Isa. 49. 4. or any vertue which is in the Word preached, as of it self, 1 Cor. 1. 18. from whence the successe of the Ministry among a People floweth, but from the effectual working of the Spirit of God, whereby He effectually worketh that which the Word doth presse p. 69upon us, 1 Cor. 3. 6. for, Paul ascribeth the successe both of his own and Peter's Ministry to this; He that wrought effectually in Peter, the same was mighty in me. 6. The power with which the Lord accompanieth His Word towards those whom he intendeth to convert by it, is most efficacious and such as cannot be resisted, but breaketh through and taketh away whatever doth oppose it; He that wrought effectually: the word signifieth to work with pith and energy, and frequently it signifieth to work with irresistible efficacy. 7. Where a Ministers pains are much blessed of God, for the turning of many souls to God, and where a man is endued with gifts and parts for the Ministerial Calling, it is a real testimony, and speaking-evidence of that man's calling from God: for, from this do they gather, that the Gospel of Uncircumcision was committed to Paul, because his Ministry was powerfull among the Gentiles, and endued with gifts fitting him every way for the Apostolick Office: for, saith he, the same was mighty in me towards the Gentiles, and they perceived the Grace which was given unto me. 8. It is the duty of Ministers, as pillars, to uphold the Truth by their doctrine, prayers, graces and parts, Isa. 62. 6, 7. 2 Tim. 2. 2. to be constant in Truth against all contrary blasts, Mat. 11. 7. to adorn the Truth by good example of an holy life, whereby they ought to shine before others, Mat. 5. 16. 1 Tim. 4. 12. for, as James, Cephas, and John, were accompted pillars; so they, and all faithful Ministers are really such: and Paul doth here indirectly tax the common opinion, whereby that name was appropriate only to those three, which did belong also to others: Hence it is also that the Church Militant, in respect of the Ministry of the Word chiefly, is called the pillar and ground of Truth, 1 Tim. 3. -15. And when James, Cephas and John, who seemed to be pillars. 9. Whom God doth call to the undergoing of any imployment, and chiefly whom He calleth to the Ministry, those he fitteth with gifts and abilities suitable for that imployment in some measure p. 70whether lesser or greater, Mat. 25. 15. for, James, Cephas and John did not acknowledge Paul to be an Apostle, called by God, but upon their perceiving that Grace, or gifts, both ordinary and extraordinary were bestowed upon him; They saw that the Gospel of Uncircumcision was committed unto me, when they perceived the Grace that was given to me. 10. We ought not to withhold our approbation, especially when it is craved, from that which by evident signs and reasons we perceive to be approved of by God, although there be many who disapprove it, and though the giving of our approbation to it may disoblige those who otherwise pretend much friendship to us: for, those three Apostles, perceiving by most convincing evidences that God had called Paul to be an Apostle, they acknowledge him for such, though those who did cry them much up as pillars, (and what not?) did no doubt oppose their so doing, as tending evidently to the disadvantage of their cause; They gave to me and Barnabas the right hands of fellowship.

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

THe third thing in the event of that Meeting, which did also evidence, that Paul and the other Apostles did part good friends, and in all things one among themselves, was, That the other Apostles did earnestly recommend to Paul and Barnabas the collecting of some charity among the Churches of the Gentiles, 1 Cor. 16. 1. to supply the poor Jews who were turned Christians, Rom. 15. 25. which they performed speedily and diligently. See the places cited, and 2 Cor. 8, and 9. chapters. Doct. 1. It is frequently the lot of those who are rich in Grace, to be poor in the things of a present life; and who are heirs of a Kingdom, (Luke 12. 32.) to be driven unto such straits, as they are forced to live upon some charitable supply from others; God seeing it convenient hereby to wean them from worldly contentments, that Heaven may be the more longed after, and p. 71more sweet when it cometh: Thus the Christians in Judea, for the most part, were poor, and such as needed supply from the Gentiles; Only they would that we should remember the poor. 2. Though those who are our own poor within the bounds where we live, are chiefly to be relieved by us, because of our nearer interest in such, 1 Tim. 5. 8. Yet, in cases of extremity, even those poor who live remote from us (because they are also of our own flesh, Isa. 58. 7. and members of the same mystical body, if Believers, Gal. 6. 10.) are also to be supplied by us: for, Paul was to stir up the Gentiles to contribute for the poor at Judea; Only they would that we should remember the poor. 3. The care of the poor, and supply of the outward necessities of the Saints, is an imployment not unworthy of the very chief Apostles, and which Ministers and other Officers of the Church ought to make conscience of: for, the care of the poor, was the last farewell of those Apostles: Only they would that we should remember the poor, which Paul also was forward to do. 4. The Ministers of Jesus Christ, ought to presse upon the People not only duties which are easie, and cost them nought; but also those that are burdensome and expensive, especially that they would willingly give of those things which they enjoy, for the supply of others which want; and are to be as forward in pressing the one sort of duties as the other, as being equally profitable to the Church, and most evidencing of an inward work of Grace in the heart, 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews; The same which I was also forward to do, or did speedily and diligently, as the word signifieth.

Vers. 11. But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.

FRom this Verse to the 15. there is a further evidence of that Truth, which he had formerly asserted concerning the authority of his Office and his divine Doctrine, even in that point which was controverted betwixt p. 72him and his adversaries; which he maketh appear from this, That, as an Apostle, and by vertue of his Apostolick Office, he did with Authority rebuke Peter one of the chief Apostles, when in his practice at Antioch he declined from the Doctrine taught by him concerning the abrogation of the Ceremonial Law, and that, for any thing which appeareth to the contrary, Peter in this debate did yeeld to Paul, as having Truth for him. This action of Paul's towards Peter, is first summarly propounded in this Verse, wherein Paul sheweth that boldly and freely he did oppose himself to Peter, and that because his carriage, as he doth clear more fully afterward, was most blame-worthy. Doct. 1. No band of friendship or confederacy, which parties have entred, no fear of occasioning the breaking-off of friendship (whatever may be the consequences thereof) ought to make those, who are so conjoyned, connive at others in a sinfull course, or withhold a testimony against that which is sinfull in their friend, when the hazard which may ensue from his sin to the Work and People of God, doth call for it: for, though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter, ver. 1, 2. and though they had given, not long since, mutual evidences of their harmony and agreement, ver. 9. and though their renting assunder, was the thing which adversaries to Truth would have been most glad of, as making much for the advantage of their bad cause; Yet, not long after this agreement was made, when Peter falleth in a sin reproof-worthy, which had dreadfull consequences to the People and Work of God (as will appear afterward) following upon it, Paul doth freely and boldly give testimony against his sinful course; But when Peter was come to Antioch, I withstood him to the face. 2. As the Ministers of Jesus Christ are bound to reprove sin and vice; so they are to reprove it, first, with much boldnesse and resolution, not faintly, as if they were more feared for the offence of man, than grieved for the dishonour of God: so Paul, in reproving Peter, p. 73withstood him: In the Original, it is a military word, and signifieth to stand against, whether it be by force of arms, or arguments: it is a word of defiance, and combating, as it were, hand to hand, face to face, and foot to foot, not yeelding a hair breadth to the adversary, Rom. 13. 2. Eph. 6. 13. Secondly, with ingenuity and candor, so as not to conceal the man's fault only from himself, and in the mean time to speak of it broad and wide unto others for his prejudice, Lev. 19. 16. But they are to declare his sin even-down to himself, and rebuke him for it: Thus Paul, withstood Peter to the face: for, the word in the Original, doth not import that he withstood him only in shew, and for the fashion, making the beholders think they were serious when they were not, as some of the Ancients did alleage: such dissimulation had been most base in those two eminent Apostles, and Paul had not here spoken truly, affirming that Peter was worthy to be blamed, and that he walked not uprightly; so the word must read, as it is here rendred, to the face, or to his face, as 2 Cor. 10. 1. Thirdly, with certainty and knowledge of the deed reproved, both for the truth of the fact, and the vicious quality of it: Paul before he reproved, was assured of both these; Because he was to be blamed, saith he. Doct. 3. The most eminent Saints on earth, are not free of their own sinful and blame-worthy failings; that hereby they may be keeped humble, and from being lifted up with their gifts, graces, and other excellencies, 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written, 1 Cor. 4. 6. for, even the Apostles themselves and Penmen of Scripture, though they could not erre in writing Scripture, being therein guided by the infallible assistance of the Spirit, 2 Pet. 1. 21. Yet in other things they had their own sinful failings, as is evident in Peter; Because he was to be blamed. 4. It is the part of every man, though never so eminent and esteemed of by others, when he meeteth with a just and deserved reproof, to stoop to it, without repining to imbrace it, and with silence to correct p. 74the error, and amend the fault which is reproved: for, he that hateth reproof, shall die, Prov. 15. 10. So doth Peter, who, being sharply rebuked by Paul, defendeth no… his fault, contendeth not with his reprover, but patiently taketh with his reproof, as appeareth from his silence; for he replieth nothing.

Vers. 12. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew, and separated himself, fearing them which were of the Circumcision. 13. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation.

NExt, the Apostle enlargeth what he had briefly propounded: and, first, he sheweth Peter's sin for which he was reproved, to wit, that whereas before some Jews did come from Jerusalem, where the Apostle James had his residence, Peter did keep fellowship with the Christian Gentiles, and had eaten freely with them, (wherein he did right according to the Doctrine of Christian Liberty, by which all differences of meats, and betwixt Jew and Gentile, are removed under the New Testament, as Peter himself was instructed by vision, Act. 11. 9.) but when those Jews did come, he did separate from the Gentiles, as if it had been unlawful to eat with them, and this through fear of offending those forementioned Jews, who were most tenacious of the Ceremonial Law, ver. 12. by which bad example of Peter's, the other Jews, which were at Antioch, were moved to withdraw from the Gentiles, as if it had been unlawfull to have intire fellowship with them; Yea, and Barnabas also did the like, ver. 13. From whence we Learn, 1. Such influence have circumstances upon our actions, that though an action, considered simply and in it self, be not sinfull; Yet, by reason of accompanying circumstances, it may become exceeding sinfull: for, the exceeding sinfulnesse p. 75of Peter's action, for which he was here reproved, did not consist in his simple abstinence from certain kinds of meats, to eschew the offence of the weak; for, Paul did something like to this himself, Act. 16. 3. and 21. 26. but in the circumstances which did accompany that his abstenance, which will appear by pointing at some of those circumstances, whereby also the Text will be further cleared; as first, That he did withdraw from the Gentiles in eating, as if they had been no Church-members, with whom it was lawfull to have intire fellowship; He withdrew, and separated himself. Secondly, That he abstained not among the Jews at Jerusalem, which had been more tolerable, but at Antioch, where, a little before, he had openly done the contrary, in using his Christian Liberty: for, before he did eat with the Gentiles; but when they were come, he withdrew. Thirdly, That he did withdraw, not as if it had been a thing indifferent to have done so, or otherwise, and therefore would do it for a time to gain the Jews; but as if it had been a thing in it self sinful to have eaten with them, contrary to what himself knew, and was informed of by the heavenly vision; and therefore it is called dissimulation in him, while it is said, The other Jews dissembled with him likewise. Fourthly, That his abstinence was not for gaining of the weak Jews, whom he might afterwards have informed of the abrogation of these Levitical Ordinances, but from fear of losing esteem with, and incurring the hatred of, those who were spying-out their liberty, and would doubtlesse make bad use of that his abstinence, for confirming themselves in, and drawing over others to, their Errors; Fearing them which were of the Circumcision. Fiftly, That by his example he did hurt to the other Jews, who were beginning to be informed concerning the abrogation of the Ceremonial Law, and in evidence of it, had been eating with the Gentiles; but now, by this practice of Peter's, did again drink-in their former error; And the other Jews dissembled likewise. Sixtly, This practice of his (as is clear from p. 76the following 14. verse) did tend to force the Christian Gentiles to take on the yoke of the Ceremonial Law, (which had been most sinfull in them, they being never under it) as they would not have been debarred from the fellowship of Peter, and of the Church; Why compellest thou the Gentiles to live as the Jews? And, seventhly, He hereby gave a great dash to Paul's Doctrine, and the Doctrine of the Gospel concerning Christian Liberty, and the abrogation of the Ceremonial Law; for, his practice did speak as much, as if it had been yet in force; He withdrew and separated himself, and the other Jews dissembled likewise. Doct. 2. So weak and unconstant are the best of men, that, being left to themselves, the least blast of tentation will make them break off the course of doing-well in the very midst, and, without respect had either to conscience or credit, openly to desert it: for, Peter having begun well in the use of Christian Liberty, by eating with the Gentiles, giveth evidence of great levity, in that for fear of man's offence he did presently slip from it; Before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew. 3. To separate from, and to breakoff communion with, a true Church, and the received Members thereof, is such an act as cannot be attempted without sin, no not though hereby we could eschew the offence and stumbling of many: for, this was it that made Peter blame-worthy, even his separating from the Church of the Gentiles, as if it had been unlawful to keep communion with them, notwithstanding the Jews would have been offended if he had done otherwise; He withdrew and separated himself, fearing them which were of the Circumcision. 4. It is of great concernment to men of grace and parts, who are in publick place, and do enjoy the applause of many, to be both men of courage, and self-denyed spirits; and even when they enjoy the applause of all, to be dead and dying to it; lest, if they conceit more of it than they ought, through their fleshly fear of losing applause and incurring hatred from men, p. 77they venture upon the dishonour of God: for, even Peter, fearing too much his losse of esteem among the Jews, did sin against the Lord; He withdrew and separated himself, fearing them which were of the Circumcision, or the Jews, who are frequently so designed. 5. As good men sometimes, under the fit of a violent tentation, will in practice condemn that which in their judgment they do approve; so for any to sin thus against their light, is an high aggravation of their guilt: for, this is the dissimulation wherewith Peter is charged, and whereby his sin is here aggreged: by his practice he pretended, that fellowship with the Christian Gentiles was unlawfull, in the contrary whereof, he was instructed by the heavenly vision, Act. 11. 9. And the other Jews dissembled likewise with him. 6. Of so great force is the bad example of men, eminent, gracious and learned, that not only the weak and infirm, but even those who are strong, and richly endued both with grace and parts, will sometimes be corrupted by it: It is usual for us unawares to esteem of such, as of somewhat more than men, and being once that far engaged in our esteem of them, we do not so narrowly examine their actions, as we would of other men, Hence all is taken for current that cometh from them: thus not only the vulgar Jews, but even Barnabas himself, an eminent Apostle, (Act. 13. 1, 2.) was carried away with Peter's bad example; And the other Jews dissembled likewise with him, insomuch that Barnabas was carried away with their dissimulati…n: and ver. 14. his example had a kind of compulsion in it towards the Gentiles, to make them do as he did; Why compellest thou the Gentiles to live as do the Jews? 7. A speat and inundation of evil examples, though even held forth by private Christians, especially if they be otherwise pious, is so impetuous, and of such force, to carry others along in their practice with it; that even the very best of men can very hardly stand out against it: for, Barnabas his dissimulation, is ascribed not only to Peter's bad example, but also, if not mainly, to that influence p. 78which the evil example of these other Jews had upon him; And the other Jews dissembled likewise; insomuch that Barnabas was carried away with their dissimulation. 8. It is of great concernment unto all Superiours, and chiefly those who are eminent for piety and parts, to take diligent heed left they give bad example unto others; and this not only because of what is partly expressed in the two former Doctrines, but also because the sins of others, which are occasioned by the evil example of any, will be justly charged upon him whose bad example they do follow: for, the dissimulation of the Jews and Barnabas, is mentioned as an aggravation of Peter's sin, which had such dreadfull consequences; And the other Jews dissembled likewise.

Vers. 14. But when I saw that they walked not uprightly, according to the truth of the Gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

SEcondly, The Apostle enlargeth what he said ver. 11. of his withstanding Peter; shewing that when he had perceived they walked not uprightly, or with … streight foot, according to the sincere Doctrine of the Gospel, without more ado he did openly fall upon Peter, whose example had given the occasion of that … unto all the rest: and the fault which he chargeth hi… with, and that which did aggrege his sin most, was, th… by his example he did constrain the Gentiles, as they would not have been cast out of Peter's fellowship and of the Church, to observe the Ceremonial Law of Moses, as the Jews did: the iniquity whereof he shewe… in this, that Peter himself, who was a Jew, and so mo… bound to observe the Ceremonial Law, which was giv… not to the Gentiles, but to the Jews, had cast off th… yoke, and lived after the manner of the Gentiles, as … clear from ver. 12. and therefore there was no reason … p. 79it, that he should inforce that yoke upon others. Doct. 1. The multitude of those who swerve from Truth, should not make Truth the lesse lovely unto, or blunt the edge of others in the defence of it against Error: Though Truth should be deserted by all except one only, it is worthy to be owned, stood to, and defended by that one, and this against all who do oppose it: for, though Peter, the other Jews, Barnabas and all did dissemble, and halt from the Truth; Yet Paul alone doth stand for it: And when I saw that they walked not uprightly according to the Truth, I said unto Peter, &c. 2. It is the duty of all professors to walk so both in the matter of opinion and practice, as is suitable unto, and well-agreeing with the sincere Truth of God, held out in the Gospel, even so, as that in opinion they hold nothing, which is, though but indirectly, contrary to that Truth, or in practice act nothing which may reflect upon that Truth; and when they halt, or walk not with a streight foot in either of those, they are blame-worthy: for, the fault of Peter and the rest, for which they are here reproved, was, That they walked not uprightly, or with a streight foot, according to the truth of the Gospel. Their practice and their opinion concerning the lawfulnesse of gratifying the Jews in the present businesse, did indirectly at least contradict and reflect upon that great Gospel-truth about the abrogation of the Ceremonial Law. 3. When many are guilty of one and the same sin, the Minister of Jesus Christ ought to reprove wisely and without respect of persons, making the weight of the reproof light upon them, as they have been more or lesse accessory to the sin: for, because Peter's example had been the occasion of sin to all the rest, Paul directeth the reproof to him by name, and this before the rest; that they might see themselves, indirectly at least, reproved also for following this bad example; I said unto Peter before them all. 4. Though private sins, which have not broken forth to a publick scandal of many, are to be rebuked in private, Mat. 18. 15. Yet, publick sins are to receive publick p. 80rebukes; that hereby the publick scandal may be removed, and others may be scared from taking encouragement from those sins to do the like, 1 Tim. 5. 20. Thus, because Peter did sin publickly before all, Paul, by way of reproof, said unto Peter before them all. 5. Though the binding power of the Ceremonial Law was abrogated at Christ's death, and the practice thereof, in some things at least, left as a thing lawful, and in it self indifferent unto all for a time after that, (See ver. 4. doct. 1.) Yet the observation thereof, even for that time, was dispensed with more for the Jews sake, and was more tolerable in them who were born and educated under the binding power of that yoke, than in the Gentiles, to whom that Law was never given, and so were to observe it, or any part of it, only in case of scandalizing the weak Jews by their neglecting of it, Rom. 14. 20, 21. This difference betwixt Jew and Gentile, as to the practice of the Ceremonial Law, is gathered from the Apostle's way of arguing with Peter, from the lesse to the more; If thou, being a Jew, livest not as do the Jews, to wit, in observing the Ceremonial Law, why compellest thou the Gentiles to live as do the Jews? Whereby he implyeth, that the observation of these Ceremonies was more to be comported with in the Jews than in the Gentiles. 6. It is a piece of unreasonable absurdity in a Minister, for which he can give no accompt neither to God nor man, to take liberty of practice to himself in those things which he doth condemn in others, and the contrary of which he doth either by his Doctrine or example at other times constrain them to, as appeareth from the question here propounded, If thou livest not as do the Jews, why compellest thou the Gentiles to live as do the Jews? as if he had said, Thou can neither answer to God nor man for it. 7. It is no small sin for Superiours to bind where the Lord hath left free, by urging upon their Inferiours the observing of a thing, in its own nature indifferent, as necessary; except it be in these cases wherein the Lord, by those circumstances which do accompany p. 81it, doth point it out as necessary; such are the cases of scandal, Act. 15. 28, 29. and contempt, 1 Cor. 14. 40. for, hereby mainly is Peter's sin aggreged, that he did compel the Gentiles to the necessary observation of the Ceremonial Law, though the use of it was at that time indifferent; Why compellest thou the Gentiles to live as do the Jews? 8. In the primitive times of the Christian Church, the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants, and much more than People now do: for if the actions of the Apostles compelled men to do this or that, as Peter's action did compel the Gentiles, what then did their Doctrine and heavenly Exhortations? Why compellest thou the Gentiles, &c.?

Vers. 15. We who are Jews by nature, and not sinners of the Gentiles, 16. Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ; even we have believed in Jesus Christ that we might be justified by the Faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified.

SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses; Yea, and some think that it is extended to the end of the Chapter: but others conceive, that Paul, having closed the narration of what passed betwixt him and Peter, ver. 14. doth here return to speak to the Galatians: and though those last do seem to have most of reason for them; yet which of these opinions do stand, it is all one to the main purpose: for, it is clear that the Apostle doth here state and fall upon one of the main questions, which were betwixt him and his adversaries, to wit, That we are justified, or accepted of, and declared righteous in God's sight by Faith in Christ, and not by the works of the Law.

And for the better understanding of the threed & method p. 82of the Apostles dispute, together with the state of the present question, and the sense and force of those arguments which he maketh use of to confirm the Truth in controversie, We shall premit three things in general, First, the Apostle's adversaries erred in two things mainly, 1. they urged the rigid observation of the Ceremonial Law, as necessary by vertue of a divine Precept standing yet in force, as may be gathered from the Apostle's reasoning, chap. 3. 19, 25. and chap. 4. 3, 4, 5. 2. As Seducers wax worse and worse, 2 Tim. 3. 13. so they went higher, and urged the observation of these Ceremonies, as that whereby, joyntly at least with Christ, sinners are justified before God, as appeareth from chap. 2. 16, 21. and 3. 11. Now the Apostle addresseth himself to the refutation of both those Errors: and because the latter Error, to wit, That sinners are justified by their obedience to the Law, is most dangerous, therefore he doth refute it first, and apart, to ver. 19. chap. 3. And next, he refuteth that first Error joyntly with the other, proving there was no necessity at all of observing the Ceremonial Law, or any part of that Mosaical Pedagogie, now under the New Testament, and that it ought not now to be observed, the date prefixed by God for the observation of it being already expired, to ver. 13. chap. 5. Secondly, while the Apostle, all-along this dispute, denyeth we are justified, or that righteousnesse and the inheritance do come by the Law, he understandeth by the Law, not the whole Doctrine delivered by Moses upon Mount Sinai; for, the Law, being so taken, was a Covenant of Grace, as appeareth from the Preface and Promises of the Decalogue, and from the Ceremonial Law, which shadowed forth Christ and remission of sins through Him, Heb. 10. 4, 8, 9. so that Believers under the Old Testament may be said to have been justified, and to have had righteousnesse by the Law in this sense: for, it implyeth no further than that they were justified according to the tenour of the Covenant of Grace, as it was wrapped-up in that ancient legal dispensation. The p. 83Apostle therefore takes the Law more strictly, and, in the sense of his adversaries, for the mere precepts and threatnings of the Law, as it requires perfect obedience, and curseth those who have it not, abstracting from Christ, and Grace, which were held forth (though but obscurely) in it; for, in that sense his adversaries maintained justification by the Law, and therefore the Apostle while he refuteth justification by the Law, must be understood to speak of the Law in the same sense also, which sometimes he clearly expresseth, while he explaineth his meaning by denying we are justified by the works of the Law, vers. 16. and chap. 3. 5, 10. Thirdly, that the Apostle may strike at the root of this their most dangerous Error of Justification by Works, he excludeth all Works in general, not only those of the Ceremonial Law, but the Works also of the Moral Law; Yea, and all Works of ours whatsoever, from having influence upon Justification: for, as shall be observed in the Dispute it self, the Arguments used by the Apostle to prove that we are not justified by Works, are applicable to the Moral Law equally, if not more than to the Ceremonial Law; Yea, and do exclude the Works of the Regenerate, as well as of the Unregenerate: Besides, it is sure that none professing the Name of Christ, as the Apostle's adversaries did, would have urged the naked external performance of those Ceremonies, as having influence upon Justification, except as it was conjoyned with internal love to God and our neighbour, commanded by the Moral Law, and signified, expressed, and some one way or other advanced by those outward performances: Neither is it conceivable how they, maintaining a necessity of Faith in Christ, could imagine that any Works whatsoever, whether done in obedience to the Ceremonial Law, or to the Moral being such Works only as are done by the power of Nature and strength of Freewill, without the Grace of Christ, should have justified a sinner, and made him righteous before God; So that if Paul in this Dispute had excluded from Justification p. 84only the external Works of the Ceremonial Law, and not the Works of the Moral Law also, or only all Works whatsoever flowing from the strength of Nature, or, the Works of the Unregenerate, and not the Works of the Regenerate also, which are performed by the Grace of Christ, he should have quite mistaken the question, and not at all refuted his adversaries. It doth therefore of necessity follow, that the Apostle reasoneth against Justification by Works, done in obedience to the Law in general, and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever; which he proveth by two Arguments in this Chapter. First, because he himself and other Jews, who, though they enjoyed by birth and education (as being born Members of the visible Church) many priviledges beyond the Gentiles, who were profane sinners and born aliens from God; and therefore might have expected to be justified by their good works, if so any could be justified that way; Yet they (knowing perfectly that all their Works, done in obedience to the Law, could never justifie or make them righteous before God, and that only Faith in Christ would make them so righteous) even they, who had as much reason to boast of their Works as any other, had renounced all confidence in their Works, and betaken themselves only to Faith in Jesus Christ for Justification, and hereby he leaveth unto them to gather what madnesse it were for those Galatians, or any other of the Gentiles, to rely upon the Works of the Law, so as to be justified by them; which he further confirmeth, as it seemeth, from Psal. 143. -2. affirming that no flesh, whether Jew or Gentile, shall be justified, to wit, by the Works of the Law, which is here supplyed by the Apostle, without adding to the sense. The like addition of words for explication, without wronging the sense, is frequently used in the New Testament, where Scriptures are cited out of the Old, as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every p. 85man by nature, is a childe of wrath and enemy to God, Eph. 2. 3. as Nature speaketh that which is born with us, and conveyed unto us from our parents by carnal generation, Psal. 51. 5. Yet all those who are born within the visible Church, have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us, not of natural generation, but of free-grace, which God is pleased to honour His People with, and to deny unto others: for, the Apostle here calleth himself and others come of Abraham, who had been from that time upwards the only visible Church, Psal. 147. 19, 20. Jews by nature, wherby he doth not simply design them to be men of such a Nation; for, that could make nothing to the Apostle's scope in the present argument, besides that the Jew is here opposed to sinners of the Gentiles; so it must relate some way to their spiritual state, neither doth it import that much, as if they had inherent holinesse, and were altogether sinlesse by nature: for, this is contradicted by Scripture, Rom. 3. 9. So the meaning must be, that from their birth, and because of God's love to them in making choice of them to be a Church to Himself above all Nations, Deut. 7. 6. they were (externally at least) in covenant with God, Deut. 29. 11. whereby they had a right to all Church-priviledges, as of being under God's special care and government, Isa. 4. 5, 6. of enjoying the ordinary means of Salvation, as they were capable of them, Gen. 17. 12. And as it was with the Jews then, so is it with those that are born within the visible Church now: they are Christians by birth, to wit, in the sense presently mentioned: for, the visible Church under the New Testament, and among the Gentiles, hath succeeded to those priviledges, which were enjoyed by the Church under the Old, Rom. 11. 17. So that even young Infants are expresly called holy, 1 Cor. 7. 14. to wit, with an external and federal holinesse: and on this account they have right to Baptism, the seal of the Covenant, which no Infidel can claim, Act. 2. 38, 39. We p. 86who are Jews by nature, and not sinners of the Gentiles. 2. The Doctrine of free Justification by Faith in Jesus Christ, and not by Works, was early opposed by Satan and heretical spirits, and no Doctrine so much opposed as it was, and that because no Truth is more necessary to be keeped pure than this is, it being such a Truth as if it be keeped pure, several other Truths are keeped pure also; and if it fall, many other Truths do also fall with it: Therefore is it that Satan did so much labour, and yet laboureth to bear it down: for, the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians, as appeareth from the Apostle his setting of himself so much to defend it; That we might be justified by the Faith of Christ, and not by the Works of the Law, saith he. 3. Concerning the nature of Justification, we learn several things; First, That Justification is not the Lord's making one, who was before unjust, to be just by working of habitual and inherent righteousnesse in him, as the Papists do take it, confounding Justification and Sanctification, contrary to Scripture, 1 Cor. 6. 11. But it is a judicial action, whereby the Lord absolveth the sinner from death and wrath, and adjudgeth him to life eternal: for, the word expressing this grace here, is a judicial word taken from Courts of Justice, which, being attributed to the Judge, is opposed to condemn, Rom. 8. 33, 34. and so signifieth to absolve, and give sentence: neither doth the Scripture ever make use of this word in any other sense, where the justification of a sinner before God is spoken of; Knowing that a man is not justified, &c. and that we might be justified. Secondly, The ground whereupon, and the cause for which sinners are thus justified or absolved from wrath, and adjudged to life eternal, is not any Works which they do in obedience to the Law of God, whether Ceremonial or Moral: for, Works are excluded, while he saith, A man is not justified by the works of the Law, but by the Faith of Jesus Christ; it is not, except by the Faith, &c. as if Works were only excluded, when Faith is not joyned p. 87with them, as the Papists do read it; but the word is well turned here by the adversative particle, But, as it is frequently in Scripture. See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded, and Faith established, as only having hand in this businesss: which is more plainly asserted afterwards; That we might be justified by the Faith of Christ, and not by the Works of the Law: by which are meaned both the Works of the Moral and Ceremonial Law, as we cleared in the Exposition. Thirdly, The Works which are excluded from having hand in Justification, are not only those which are done before conversion, but also which follow after, and flow from the working of God's Spirit in us; even those Works are imperfect, Isa. 64. 6. and so cannot make us compleatly righteous, and we do owe them to God in the mean time, Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time, They are the work of God's Spirit in us, Philip. 2. 13. and so we can merit nothing at God's hand by them: for, He excludeth the Works of the Law in general; now the good Works of the Regenerate are such, as are commanded by the Law, and done in obedience to the Law, besides that those false Apostles did admit a mixture of Faith and Works in Justification, so that if the Apostle had not excluded even Works which flow from Faith, they might have quickly agreed upon the point; Man is not justified by the Works of the Law. Fourthly, That, through vertue whereof we are thus justified and absolved by God, is the righteousnesse of Jesus Christ, performed by Himself, while He was here on Earth, both in doing what we should have done, Mat. 3. 15. and suffering what we ought to have suffered, Gal. 3. 13. which righteousnesse is not inherent in us, but imputed to us, Rom. 5. 17, 18, 19. as the sum of Money paid by the Cautioner, standeth good in Law for the principal Debtor, So we are said to be justified by the Faith of Christ, or Faith in Jesus Christ, as laying hold upon His righteousnesse, which is imputed to us, as said is, and by which p. 88only we are made righteous. Fifthly, Though Faith be not alone in the person justified, but is ever accompanied with all other saving graces; for, it worketh by Love, chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification: for, all other Works, even those that flow from Grace, are excluded, and only Faith admitted to have hand in this businesse; A man is not justified by the Works of the Law, but by the Faith of Jesus Christ, and, that we might be justified by the Faith of Christ, and not by the Works of the Law. Sixthly, Faith hath influence upon our justification, not as it is a Work, or because of any worth which is in it self, more than in other graces, or, as if the act of believing, whether it alone, or joyntly with other graces, were imputed unto us for righteousnesse, but only as it layeth hold on Jesus Christ, and giveth us a right to His Righteousnesse, through the merit whereof alone we are justified: for, it is by the Faith of Jesus Christ, or, Faith receiving (Joh. 1. 12.) and resting on Jesus Christ (Isa. 26. 3, 4.) that we are justified; besides that all Works of the Law, or commanded by the Law, are here excluded, and by consequence Faith it self, as it is a work, is excluded also. Seventhly, This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ, and not because of our own worth, is common to all who ever were, are, or shall be justified, whether good or bad: the most eminent and best of men must quit the conceipt of their own righteousnesse, and rely upon Him who justifieth the ungodly by Faith: for, even those who were Jews by nature, Paul and the other Apostles, betook themselves to this way, Even we (saith he) have believed in Jesus Christ, and the Scripture cited by Paul, speaketh universally of all; For by the Works of the Law shall no flesh be justified. Eightly Before man be justified through vertue of this imputed Righteousnesse, he must first be convinced of his own utter inability to satisfie divine Justice, and so to be justified by any thing which himself can do: So natural is it to seek for a righteousnesse p. 89of our own and in our selves, that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves, Rom. 10. 3. for, the Apostle sheweth that this conviction went before their Justification; Knowing that a man is not justified by the Works of the Law. Next, he must be convinced also of a worth in Christ's Merit to satisfie divine Justice, and that this Merit of Christ's is offered to all, who shall lay hold on it by Faith, so as that it shall stand good in Law for them in order to their Absolution, as if they had given an equivalent satisfaction to God's Justice themselves; for, none will venture his immortal soul upon that, the worth whereof he doth not know. Hence the Apostle sheweth that the knowledge of this also did preceed their Justification; Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly, being thus convinced, he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His, by making his soul adhere and cleave to the Word of Promise, wherein Christ is offered, Act. 2. 39, 41. whereupon followeth the real Justification and Absolution of the man, who so doth: for, Paul marketh this as a third thing going before their Justification; Even we have believed in Jesus Christ, that we might be justified. Doct. 4. The former practices of ancient Believers, eminent for parts, priviledges and graces, who have quit their own righteousnesse, and ventured their soul wholly upon this imputed Righteousnesse of Christ, laying hold upon it by Faith, ought to be looked on as a strong argument inforcing us to do the like: for, the Apostle's scope is to prevail with those Galatians by this argument; We who are Jews by nature, saith he, have believed in Jesus Christ, that we might bejustified. 5. Though the approved practices of eminent godly persons, may have their own weight in order to our encouragement to deny our selves and lay hold on Christ; Yet it is the Word of the Lord which can only quiet a man's conscience in this matter, and make his mind fully aquiesce to it: for, the Apostle unto their p. 90example subjoyneth a Scripture-confirmation of the Truth in hand; By the Works of the Law shall no flesh be justified.

Vers. 17. But if while we seek to be justified by Christ, we our selves also are found sinners, is therefore Christ the minister of sin? God forbid.

HE preoccupieth an Objection, which might have been framed against the present Doctrine, thus, If the Doctrine of Justification by Christ, doth suppose that even the Jews themselves, who are sanctified from the womb, are equally sinners with the Gentiles, and that, being unable to attain to Justification by the Works of the Law, they must only rely on Christ by Faith, as Paul had but presently affirmed, ver. 16. Then it would seem to follow, that Christ were the minister of sin, or, that the Doctrine of the Gospel did make men sinners, both by taking away that Righteousnesse of the Law, which the Jews thought they had, and were warranted, as they conceived, by the Scriptures of the Old Testament so to think, as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and good Works, seing that thereby they were not to be justified, but by Faith in Christ only (See the like Objection propounded, Rom. 3. 31.) Which Objection the Apostle answereth, first, by repelling the Inference as absurd and blasphemous in this verse; and next, by confuting it in the following. Doct. 1. The Ministers of Jesus Christ, in holding forth Truth, would carefully foresee, and prudently take off what atheistical, loose or erring spirits do usually object against it, to make it odious: so doth Paul here; But if while we seek, &c. 2. It is too usual for people to conceit too much of their external Church-priviledges, as if by having them, they had saving Grace, and stood not in so much need of Christ's imputed Righteousnesse as others: for, this is that which the adversaries did stumble at, that the Jews p. 91by nature, who enjoyed so many rich priviledges, should be found sinners, and as unable to be saved by their own works as others: For if while we seek to be justified by Christ, we our selves are found also sinners. 3. Whatever be a mans priviledges otherwise, he must; if so he would be justified by Christ, take his confidence off them, and reckon himself equal to the most vile and worthlesse sinners, in the point of unability to merit any thing from God by his own Works: for, this is supposed, as that whereon their Objection is grounded, and Paul doth passe it as granted, and speaketh only against their Inference from it; But if while wee seek to be justified by Christ, we our selves are found also sinners. 4. It is no new prejudice, though a most unjust one, whereby the Doctrine of Justification by Faith alone, and not by Works, hath been unjustly loaded, that of its own nature it doth tend to foster people in sin: The Papists do object so now, and the false Apostles did so of old; Is therefore Christ the minister of sin? say they, or, the Doctrine preached by Christ the occasion of sin? 5. To take occasion from Free-grace, or the Doctrine of it, to live in sin, is, so much as in us lyeth, to make Christ the minister of sin, and therefore a thing which all christian hearts should sk…ner at and abominate: for, in the place of saying the Doctrine of the Gospel doth occasion sin, it is said, Is Christ the minister of sin? And Paul doth abominate the very thought of it, rejecting it as most blasphemous and absurd; God forbid, saith he: it is a deniall, joyned with a detestation of the thing denied. So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14.

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

THe Apostle refuteth the former Inference, next, by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification, which he holdeth forth in his own person; that he may hereby p. 92propose himself an example unto others. The first, is, that Paul, in preaching the Doctrine of Justification, had joyntly with it prest the ruine and destruction of sin, as necessarily flowing from that Doctrine: and therefore if he should again build up sin, by giving way to the practice of it, he should contradict himself in what he had preached, not walking according to the Doctrine of the Gospel, but contrary to it: and so himself should be the transgressor, and the Gospel free from giving him any occasion so to be. Doct. 1. The Doctrine of Justification by Free-grace, cannot be rightly preached, except the Doctrine of Mortification and destroying of sin be joyntly preached with it: for, the same Faith which layeth hold on Christ for Righteousnesse, doth rest upon Him also for grace and strength to subdue corruption and sin, Act. 15. 9. and if He be not imployed for the latter, He will not bestow the former: thus sin and corruption were those things which Paul destroyed, in so far as he did hold forth the most solid and ready way how to get them destroyed, while he taught the Doctrine of Justification; If I build again the things which I destroyed, 2. From this it followeth, that the untender lives of those who professe this Doctrine, do not reflect upon the Doctrine, as if in it self it did give occasion or encouragement unto them so to live; but upon themselves, who do not make the right use of that Doctrine, but abuse it, and walk quite contrary to what is prescribed by it: for, so doth Paul infer; For if I build again the things which I destroyed, I make my self a transgressor; or, the fault is not in the Doctrine, but in my self.

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

HEre is a second Reason by preoccupation of an Objection; for they might say, The Doctrine of Justification, as taught by Paul, did free Believers from the Law, Rom. 7. 4. and therefore did give them encouragement p. 93to sin. The Apostle answereth, by granting they were freed from the Law, but denyeth that inference deduced from it, upon two reasons: and his Answer doth furnish us with three Doctrines, which will further clear the meaning of the words. First, Paul and all Believers are dead indeed to the Law, that is, so, as they put no confidence in their obedience to it for their Justification, Philip. 3. 9. so, as they are freed from the condemning power of it, Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse, which we were not able to perform, it did make us desperate and carelesse, and so did occasionally provoke and stir-up corruption in the heart, Rom. 7. 5, 6. I am dead to the Law. Secondly, It is the Law it self, which maketh them thus dead to the Law; the curse of the Law putting them so hard to it, that they are made to despair of getting Heaven and Salvation by their obedience to it, Rom. 3. 20, 21. and are forced to fly unto Christ, by being in whom, they are freed from condemnation, Rom. 8. 1. and get their corruption so far mortified, as that it taketh not occasion to sin the more from the Law's discharging of sin as it was wont, Rom. 6. 14. For I through the Law am dead to the Law And, thirdly, Though Believers are delivered from the Law in the former respects; Yet not as it is the rule of an holy life: for, the very end of their freedom, is, That being so delivered, they might, by vertue of the Spirit of Christ dwelling in them, live righteously and holily to the glory of God: for, saith he, I am dead to the Law that I might live unto God. By all which, it doth evidently appear, That the Doctrine of Justification in it self, doth give no encouragement to sin: which answereth the Objection, and refuteth the blasphemous Inference, which is made, ver. 17.

p. 94Vers. 20. I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave Himself for me.

HEre is a third Reason to the same purpose with the former, shewing more fully that justified persons are most strictly tyed to mortify sin and lead an holy life, if so they walk according to the prescript of the Doctrine of Justification which was taught by Paul: for he, and by consequence all real Believers, were crucified with Christ, to wit, the old man of their indwelling corruption, Rom. 6. 6. it did receive the stroke of death by His death, He having by death redeemed them from the slavery of it, Tit. 2. 14. which crucifixion with Christ, doth not destroy the natural life of Believers; for so Paul sheweth he did live: only the old man of corruption doth not live in them, so, as to act them in what they do, but Jesus Christ doth live in them, He being united to them, as the root to the branches, or head to the members, and furnishing them with spiritual life and motion, whereby the very natural life, which they live, and those things which concern that life are ordered and gone about by vertue of strength drawn from Christ, by Faith in Him: and the consideration of Christ's love to them, and His dying for them, because he loved them, is a great inducement unto justified persons so to live. Now, this being true in Paul, and in some measure in all Believers, and seing the principles of the Doctrine of Justification did bind all to this, It is evident, that to affirm this Doctrine did tend to foster sin, is but a foulforged calumny. Doct. 1. As Jesus Christ did die a most shameful, painful and cursed death upon the crosse, Gal. 3. 13. so in His dying He did stand, not as a private, but as a publick person in the room and place of all the Elect; for He was their surety, Heb. 7. 22. and died for them, Job. 11. 50. so that when they lay hold p. 95upon Him by Faith, and thereby are made one with Him, Eph. 3. 17 the crosse and passion of Christ, as to all those benefits which were purchased by it, whether in order to the removal of the guilt of sin (Mat. 26. 28.) or to the subduing of its strength, and quickning of them in the way of holinesse (2 Cor. 5. 15.) or to the purchasing of life eternal for them, (Joh. 3. 16.) is as verily made theirs, as if they had been crucified in their own persons: for, Paul saith of himself, as an instance of all Believers, I am crucified with Christ. 2. The former confideration of the Believer's right to Christ's purchase, in order to the subduing of sin, layeth a strong engagement on him, and giveth a great encouragement unto him to oppose, resist, and set about the mortification of sin in himself: for, Paul maketh this an argument to prove that the Doctrine of Justification, in its own nature, is no friend to sin; because, according to the principles thereof, the justified person is crucified with Christ. 3. God's infinit wisdom hath found out the way whereby the threatning of death (Gen. 2. 17.) is fulfilled in the Elect, so that they die, and yet their lives are spared; they die, and yet they live: for, they are reckoned in Law to have died, when Christ their Surety died for them; so that He was taken, and they go free, Joh. 18. 8. thus is that riddle solved, which is here propounded by Paul, I am crucified with Christ, yet I live. 4. Though notwithstanding of fulfilling the threatning of death upon the Elect, they do live; yet upon their believing in Jesus Christ, the old man of corruption and power of sin is so far weakened in them, that it doth not bear the chief sway in their heart, to command, execute, and order all their actions, as formerly it did, Gen. 6. 5. for, thus is that other riddle solved, which is here propounded, Nevertheless I live, yet not I, to wit the old I: the body of death and corruption did not live in him, but was mortified, and the dominion thereof removed, Rom. 6. 14. Dost. 5. The Doctrine of Justification by Free-grace, revealed in the Gospel, layeth on strong obligations upon p. 96the justified person to set about the whole duties of Sanctification, not only those, which relate to the mortifying of sin, but also to his quickning in the way of grace: both those must go together, and the justified man is obliged to both, and furnished with help and encouragement from the Doctrine of Justification to set about both: for, Paul sheweth they were both conjoyned in himself; the first, while he saith, Not I live; the second, while he saith, Christ liveth in me: whereby is meant his following the motions of Christ's Spirit, as the guide of his life, Rom. 8. 1. and this he speaketh of himself, as a thing that he was obliged unto, and furnished for by the Doctrine of Justification which he taught; otherwise he should not have refuted the calumny of his adversaries. 6. That Christians may live the spiritual life of grace, they must, 1. be united to Christ, and have Christ dwelling in them by Faith, Eph. 3. 17. for, speaking of the spiritual life which he lived, he supposeth Christ to be in him; But Christ liveth in me. 2. Besides this union with Christ, there must be a communication of influence from the Spirit of Christ to excite them unto, (Cant. 5. 2.) enable them for, (John. 15. 5.) make them persevere (Philip. 1. 6.) and effectually to order and direct them in (Philip. 4. 13.) the practice of every thing that is spiritually good: for, this is to have Christ living in them, to wit, as the head in the members, or root in the branches, which do furnish the members and branches with all things necessary for life and growth: and Christ's quickning of Believers in the way of grace, is frequently see forth by similitudes drawn from those, Col. 2. 19. Joh. 15. 5. 3. The Believer, if so he would live this spiritual life, must not only have the habit of Faith in his heart, but also must keep it in daily exercise, so as first thereby to try what he is to do, if so it be warranted by the Word of Truth, and how it is to be circumstantiated, Rom. 14. 23. Secondly, thereby to draw furniture from the Spirit of Christ for exciting, enabling, and directing him in the way of duty, 2 Cor. 3. 5. And, thirdly to p. 97apply pardoning mercy for covering the defects of duty, when he hath gone about it, and for removing the guilt of all his other sins, Mat. 6. 11. for, this is to live by the Faith of the Son of God, or, in the Son of God, which Paul speaketh of as a necessary ingredient in this spiritual life. 4. This spiritual life, and life of Faith, must be extended not only to spiritual duties, and of God's immediate Worship, but also to all the actions of our natural and temporal life, in so far as they fall under a Command, even to our eating and drinking, 1 Cor. 10. 31. duties of our lawful imployments, Heb. 11. 33. and to our carriage under crosses, Heb. 11. 24, 25. for, by the life which Paul lived in the flesh, is meaned this natural life, Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith, was extended even to the things of that life; The life which I now live in the flesh, is by the Faith of the Son of God. Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect, (See chap. 1. 4.) so no worth in us, no good which He expecteth from us, or need which He stood in of us, but only love in Him to us did move Him so to do; He loved me, and gave Himself for me. 8. Though the full perswasion and assurance of Christ's special love unto, and His dying for me in particular, is not the very essence and being of saving Faith, Eph. 1. 13. for, saving Faith may be without it, Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation, the Spirit of God enabling the Believer to discern in himself those graces (1 Cor. 2. 12.) which are set down as marks of His special love and favour in Scripture, 1 Joh. 3. 14, 18, 19, 21, 24. and bearing witnesse with His Spirit that he is a childe of God, Rom. 8. 16. and this assurance should be aimed at in the right method by all, 2 Pet. 1. 10. for, Paul, speaking in the name of other Believers, sheweth he had attained it; Who loved me, and gave Himself for me, saith he. 9. This full perswasion and assurance, in its own nature, is so far from making those, who have it, loose the reigns to wickednesse and security, that upon the contrary, it serveth p. 98as a strong incitement to make them mortifie sin, and live that spiritual life of Faith which is here spoken of: for, it served for this use unto Paul; I live by the Faith of the Son of God, who loved me, and gave Himself forme.

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

HAving removed the objection, the Apostle proceedeth to establish Justification by Faith, and not by the Works of the Law, by a second argument, to this purpose, If we be justified by the Law, or works done in obedience to the Law, Then those two absurdities would follow, 1. God's free grace and favour should be rejected, despised, frustrated and made uselesse, (for the word signifieth all these) and the reason of the consequence lyeth in this, That if Justification be by Works, Then it cannot be by Grace, Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason, if the Justification of finners could have been attained by Works or by any other mean. Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ, ought above all others, to maintain the glory of His Grace and Mercy in saving of sinners freely, not admitting of any thing, whether in practice or opinion, whether in themselves, or, so far as is possible, in others, which may incroach upon it, obscure it, or weaken the thoughts of the excellency of it in the minds of men: for, Paul, who was perswaded of Christ's love, ver. 20. doth look upon this as his duty, flowing from that assurance; I do not frustrate the Grace of God, saith he. 2. The joyning of Works with Faith in the matter of Justification, is a total excluding of God's Free-grace and favour from having any hand in this Work: for, Grace admitteth of no partner; so that if Grace do not all, it doth nothing; if any thing be added to it, that addition maketh Grace to be no Grace, Rom. 4. 4. for, the Apostle, reasoning against those who would p. 99have made Works to share with God's Free-grace and favour in Justification, sheweth his joyning with them in that opinion, would be a total rejecting, and making uselesse of God's Grace; I do not frustrate the Grace of God. 3. That the Apostle doth exclude in this dispute from having any influence in Justification, the Works, not only of the Ceremonial, but also of the Moral Law, appeareth from this, That he opposeth the Merit of Christ's death, to all Merit of our own, whether by obedience to the one Law, or to the other; neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain, which is not applicabl to the Moral Law: For, if righteousness come by the Law, then Christ died in vain. 4. That he excludeth also, not only the Works of the Moral Law, which are performed by the natural and unregenerate man, but also those which the Godly do perform by vertue of Faith drawing influence from Christ, appeareth from this, that the Apostle useth this argument taken from the uselesnesse of Christ's death, not against the unconverted Jews, (who had not received the Gospel, and so would easily have granted, that Christ was dead in vain) but against those who had received the Gospel, and so would never have pleaded that any Works done by a natural man, but those only which flow from the Grace of Christ, could justifie a sinner; and yet Paul reasoneth against those, If righteousness come by the Law, then Christ is dead in vain. 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification, not only in whole and their alone without the Merit of Christ, but also in part and joyntly with His Merit, appeareth from the former ground that he is reasoning against professed Christians, who doubtlesse did give Christ's Merit and Death some share at least in Justification; else the absurdity, which is deduced from their Doctrine by Paul, should have had no weight with them, as being no absurdity in their mind; Then Christ is dead in vain. 6. If p. 100there had been any other way possible in Heaven or Earth, by which the Salvation of lost sinners could have been brought about, but by the Death of Christ, then Christ would not have died; our disease was desperate as to any other cure: for, while he saith, If righteousness come by the Law, then Christ is dead in vain, he affirmeth two things, 1. That to suppose Christ hath died in vain, or without cause, is a great absurdity no wayes to be admitted of. 2. If the Justification and Salvation of sinners could have been attained by Works, or any other mean, then His Death had been in vain; and so that it were an absurd thing to suppose he would have died in that case.