Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 4

Brief Exposition of Galatians and Ephesians · Exposition 1 · Chapter 4

p. 167CHAP. IV.

IN the first part of this Chapter, the Apostle doth further clear the Churche's freedom from that ancient Policy of the Jewish Church by the similitude of a Pupil, and his Tutors; which similitude is propounded, ver. 1, 2. And applyed, first, to the Churches bondage under the Old Testament, ver. 3. and secondly, to her freedom from that bondage under the New, ver. 4, 5. whereof he giveth an evidence, to wit, God's bestowing upon them the Spirit of Adoption, ver. 6. and so concludeth the dispute, ver. 7.

In the second part, he laboureth upon their affections, first, by a sharp reproof for their defection, which he aggregeth, ver. 8, 9. and giveth some instances of it, ver. 10. and hinteth at the great hazard they were in because of it, ver. 11. Secondly, by a most affectionate insinuation, wherein he exhorteth them to be affectionate towards him, and sheweth how dearly he affected them, ver. 12. inforcing the former, and evidencing the latter, from his thankfull acknowledgement how affectionate they were once to him for the Truths sake, to ver. 17. And obviateth an objection taken from that intense affection which the false Apostles seemed to carry unto them, by shewing wherein their zeal and affection was defective, ver. 17. and the nature of true zeal, ver. 18. Giving evidences, that this true zeal and affection was in himself towards them, ver. 19, 20.

In the third part, he confirmeth and illustrateth the whole preceding dispute by the history of Abraham's family. And first, he prefaceth, desiring them to make the Old Testament judge in this controversie, ver. 21. Secondly, he propoundeth the typical history, ver. 22, 23. Thirdly, he expoundeth the mystery of the two Covenants prefigured by the history, ver. 24. 25, 26. Fourthly, he confirmeth the truth of this mystery from Scripture, p. 168ver. 27. Fifthly, he maketh application of the whole purpose, first, for information of the way to attain the heavenly inheritance, ver. 28. Secondly, for consolation against present persecutions, to the end.

Vers. 1. NOw I say, that the …eir as long as he is a childe, differeth nothing from a servan…, though he be lord of all. 2. But is under tutors and governors, until the time appointed of the father.

THe Apostle (being yet further to clear the Churches freedom from that legal external policy of the ancient Church, whereof he spake so much, chap. 3. ver. 19, &c.) doth use another similitude taken from a pupil, and his tutors and curators. And, first, having made a transition usual to him, when he is more fully to explicate any former purpose, (See chap. 5. 16. 1 Cor. 15. 50.) he setteth down the similitude in these verses to this purpose, That a childe though he be heir and owner of all his fathers inheritance in hope, and as to right, yet so long as he is a minor, and under age, he differeth nothing from a servant in point of subjection, and as to free government and enjoyment of his rights and goods, ver. 1. and this because he himself is ruled, and his estate managed by tutors and curators; the continuance of which subjection, the Apostle sheweth is ordinarily limited unto the time prescribed by the father, longer than which the heir is not to remain in that state of subjection to his tutors, ver. 2. There are indeed other limits of childrens minority prefixed by the Law, besides the Will of the father; but he mentioneth this, because it only doth quadrate to the present purpose, for which the similitude is made use of.

From this usual custom among men, approved of here by the Spirit of God, being considered in it self, and without respect had to that spiritual purpose unto which it is applied afterwards. Learn, 1. So licentious is youth, p. 169where there is no restraint, and so foolish, as being destitute of experience, and more ruled by the inundation of impetuous passions than force of reason, That it is much conducing (both for a man's self, and for the publick good of the society among whom he liveth) he be first subjected unto others, and made to obey as a servant, (whereby in progresse of time he may attain some wisdom and experience) before he have absolute power to dispose of his own estate, and obtain dominion over others; otherwise it could not be so generally agreed unto by all parents, and in all nations: that the heir as long as he is a childe should differ nothing from a servant, which the Apostle speaketh of as an approven custom, and excepted against by none. 2. It is the duty of parents, as to provide a competent portion for their children whereupon they may live, when they themselves are dead and gone, so to do what in them lyeth to secure their portion for them; lest it be delapidated by their childrens folly, or any other way rendred uselesse unto them: for unto this end are tutors and curators provided by the father unto the childe; But he is under tutors and governors. 3. Though parents are not to give unto their children just cause of irritation, Col. 3. 21. yet they ought not to please them to their hurt, but in some things must crosse their humour, to wit, especially when their so doing tendeth evidently to their childrens good: for, though the heir, even when he is a childe, would affect liberty, and absolute dominion over his own estate; yet the wise parent must keep him under subjection to tutors and governors. 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience, as may enable them to manage their own affairs; seing otherwise their person and estate must come under the tuition, government, and reverence of others, who possibly may prove their unfriends: for, they must even be under tutors and governors. 5. Parents would labour to carry themselves with so much equity, wisdom and streightnesse in providing p. 170a worldly portion for their children to live upon, as they do not disoblige those with whom they have commerce; that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others, even those whom they shall be necessitated to appoint for tutors and governors. 6. It is the wisdom of parents to place no such trust of their children and means upon any, though otherwise never so much trust-worthy, but that they be limited in, and at a set time be obliged to give an account of their trust. Power and trust is a thing so dangerous, that if it be at the intrusted partie's option, there are but few who willingly do part with it: Therefore, as for one reason, it is marked here, as a part of the father's providence to prescribe a time, longer than which his childe is not to be under tutors and governors; Until the time appointed by the father, saith he.

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

HEre he applyeth the similitude, shewing the Church when she was in her infant-state under the Old Testament, was kept in bondage and subjection under that rigid and strict administration or outward policy which then was, and served for an A B C, or, a rough Rudiment, whereby the ancient Church was instructed, for the most part, by resemblances taken from earthly and wordly things. The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth, is already marked, chap. 3. ver. 15. doct. 2. Learn, 2. The Church of God under the Old Testament, was in a state of nonage, and as an infant or childe, first, for quantity, as being contained in narrow bounds, once of one family, Gen. 4. 3, 4. and at most, but of one nation, Psal. 147. 19, 20. Secondly, in understanding; for although some persons were then endued with more excellent gifts of wisdom and knowledge, than any now, p. 171such as Abraham, David, &c. And though many, even under the New Testament, are but in understanding children and babes, Heb. 5. 12. yet (considering the more clear revelation of the Gospel, which now is, 2 Cor. 3. 18.) we not only have an opportunity of attaining to much more knowledge now, than they had then, Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was, Mat. 11. 11. Yea, and those of them who excelled most in knowledge, did see but afar off, Deut. 18. 18. and through a cloud of many dark Ceremonies, Heb. 9. 9. which now are removed: for, speaking of the Jewish Church before Christ came, of which himself was one, he saith, When we were children. Doct. 3. The ancient Church was also in a state of bondage: not as if the Godly among them had not been heirs by Faith of the heavenly Inheritance, and partakers of the priviledge of Adoption, (for so the similitude should not hold, which compareth the Church then to a childe who is heir, and by right, lord of all things) but, first, they were tyed to a number of ceremonial observances, or worldly rites and figures, which were a kind of bondage and slavery to the outward man, Act. 15. -10. Secondly, their inward man was under some degree of bondage also, in so far as by the rigid administration which then was, duties were with much strictnesse pressed, and covenanted influence for through-bearing in duty, and grace for pardoning their neglect of duty but sparingly revealed, Joh. 1. 17. We, when we were children, were in bondage, saith he. Doct. 4. The multiplying of bodily significant rites in the matter of Worship, is a bringing of the Church unto a kind of bondage, and a reducing of her to a state of infancy and minority: for, therein did consist a great part of that bondage wherein the ancient Church was, even that they were under the elements of the world.

p. 172Vers. 4. But when the fulnesse of the time was come, God sent forth His Son made of a woman, made under the Law, 5. To redeem them that were under the Law, that we might receive the adoption of sons.

HE applyeth the similitude yet further unto the Churches freedom from the fore-mentioned bondage, which he sheweth was brought about at the time resolved upon by God, as most fit for that businesse; as which time, and in order to the purchase of this freedom, God sent His own Son, the second Person in the blessed Trinity, to the world, who was in a miraculous way incarnate, as being conceived in the womb of a virgin (Isa. 7. 14.) without the company of any man, Mat. 1. -18-. and being so incarnate, did subject Himself both to the precepts (Mat. 3. 15.) and curse of the Law, Philip. 2. 8. This is, ver. 4. Whereby was brought about, first, the delivery and redemption of those who were under the Law, to wit, of all the Elect, from the curse of it (chap. 3. 13.) and of the whole Church in general from that rigor and servitude under which she was as to her outward state, Eph. 2. 15-. for, except this be taken-in under the redemption spoken of, the Apostle's main scope (which is to put a difference betwixt the Church under the Old Testament, and the Church under the New, as to her bondage and freedom) should not be touched; especially seing Believers then, were redeemed from the curse of the Law, as well as Believers now, Habak. 2. -4. And, secondly, hereby was procured our receiving or enjoying the Adoption of sons, whereby is not meaned only the benefit of Adoption in it self, (for Believers under the Old Testament were the adopted children of God, Jer. 31. -9.) but also, and mainly a clearer manifestation of that priviledge, and a more free use and fruition of it, whereby the Godly under the New Testament do not only attain to a clearer insight in their Adoption, and the dignity following upon p. 173it, Rom. 8. 15. but also to the actual enjoyment of their Inheritance in part, or of the graces of God's Spirit in a greater measure than the ancient Church did, Jer. 31. 33, 34. which is held forth as a consequence of our freedom from that rigorous discipline and government under which they were.

From Vers. 4. Learn, 2. The time when God in His providence bestoweth a mercy upon His Church, or particular Believers in the Church, (1 Pet. 5. -6.) will, upon an exact survey of all circumstances, be found the full time, in so far as it is in the most considerable respects the fittest time for the bestowing of it, which holdeth also with the time wherein He afflicteth His People, 1 Pet. 1. 6. He doth all things well, and in season, Psal. 94. 18. for, in place of saying Christ was sent unto the world at the time appointed of the Father, relative to that part of the similitude, which is, ver. -2. he saith, When the fulnesse of time was come, God sent forth His Son. 2. We are not to wonder, or curiously enquire, why Jesus Christ did come no sooner to the world, or why the Churches delivery from her external bondage was so long delayed, seing all these things were so ordered of God, and did come to passe in the full and fit time; When the fulnesse of time was come, God sent forth His Son. 3. Jesus Christ had a being and subsistance before His incarnation, He was even from all eternity truly God, Prov. 8. 23. for, He is first sent forth before He was made of a woman. 4. The Father cannot but accept the obedience of Christ in name of those for whom it is offered, and who do lay hold upon it by Faith; seing Christ did not come of Himself, but was sent by the Father to pay, in obedience to the Law, that He might redeem those that were under the Law: for, God sent His Son, to wit, not by dispatching Him from one place to another (for the Son being God, is present in all places, and can be absent from none) but by making Him appear invested with the humane nature, which before He was not. 5. Jesus Christ is Gods Son in a way proper to Himself alone p. 174as being His only Son by nature, Joh. 1. 14. the eternally begotten Son of the Father, Psal. 2. 7. and the expresse Image of the Father's Glory, Heb. 1. 3. for, it is of Him he speaketh, while he saith, God sent His Son. 6. It behoved our Mediator to be true man, God's unchangable justice so requiring, that the same nature which sinned should also suffer for sin: for, He was made of a woman. 7. Christ's humane nature was miraculously formed by the holy Ghost in the womb of a virgin without the company of any man; whence it followeth, that He was free from the guilt of Adam's first sin, and consequently of original sin, which descendeth from Adam unto all his posterity, who come of him by ordinary generation, Gen. 5. 3. but Christ did not so come of him; for, He was made of a woman, and not begotten by a man, Mat. 1. 18. 8. The body of Christ was not created in Heaven, and conveyed to the womb of the virgin, and from her to the world without taking of its substance from her, as water is conveyed through a conduit, but it was framed in the virgin and of her substance: for, He was made of a woman. 9. Though there be two natures in Christ, as being both God and man, yet He is but one person; for, the same Son who was sent by the Father is made of a woman. 10. By vertue of this personal union of the two natures in Christ, those things which are only verified in the one nature, are attributed unto, and spoken of the whole Person; for, to be made of a woman (which agreeth only to the humane nature) is ascribed to the Person of the Son; God sent forth His Son, made of a woman. 11. Jesus Christ being thus incarnate, was in respect of His humane nature, while in the state of humiliation, truly subjected to the Law, and accordingly conformed Himself unto it, whatsoever Law it was whether general or moral, which all men are obliged unto, Luke 2. 5…. or more special, positive, and ceremoniall, which the Jews and children of Abraham were bound to obey, Mat. 3. 15. or yet more particular of a Redeemer and Saviour, which He Himself only was obliged p. 175unto, even to die for us, Psal. 40. 6, 7, 8. for, saith the Apostle, He was made under the Law. 12. Though Christ, as He was a creature, whose will cannot be the supream Law, was thus bound to subject Himself to the Law; yet it doth not follow hence, that therefore He did not fulfill the Law for us, but for Himself only, because this obligation did flow from His taking-on the humane nature, which He did freely and for our good: for, upon His being made of a woman, He was also made under the Law, otherwayes He was free from the Law.

From Vers. 5. besides what is marked upon chap. 3. ver. 13. Learn, 1. Not only Christ's death and sufferings, which commonly go under the name of His passive obedience, but also His active obedience to the Law, in all those things, and those things only wherein we were obliged, is imputed unto us as our righteousness & price, whereby we are redeemed from the Law's curse: for, He was made under the Law, that He might redeem them that were under the Law. So that the price of our Redemption and His subjection to the Law, are of equal extent. 2. As all men by nature are under the curse (Eph. 2. 3.) and irritating power of the Law (Rom. 7. 5.) and the Jewish Church were under that ancient rigid dispensation of the Law, binding them chiefly to the observation of many costly and burdensom ceremonies; (See ver. 3.) so no lesse was required in order to a Redemption, whether from the one or the other, than the incarnation of the Son of God, and His obedience (both by doing and suffering) to the whole Law of God: only with this difference, the Elect were redeemed under the Old Testament from the curse and irritating power of the Law, by vertue of Christ's obedience, while it was yet to be actually performed: for, though it be otherwise in natural causes, yet a moral cause, not present in being, but only supposed as future, may have its effect: but the Redemption of the Jewish Church from that rigid dispensation of the Law, was not effectuate before Christ was actually incarnate, and did give real obedience p. 176to the Law, God having so ordered that those legal shadows should not evanish until Christ the substance of them did come: for, it is with relation to this, as a main part of his present scope that the Apostle saith, God sent forth His Son, to redeem them that were under the Law. 3. The outward administration of the Covenant of Grace under the Old Testament, had some infl…ence upon the ancient Church, even as to the inward state of particular Believers, in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now; yea, and some particular persons were endued with greater gifts of the Spirit than many now are; Yet greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel, if we respect the body of the Church and Faithfull in general, than was bestowed before Christ came: for, the Apostle putting a difference betwixt those two times, speaketh of receiving the adoption of sons, as a thing proper to the dayes of the Gospel; not as if the Spirit of Adoption had been altogether withholden from the ancient Church, but because it was then tempered with the spirit of servitude, the way to Heaven not as yet clearly manifested, Heb. 9. 8. and is now bestowed in a more ample, clear and plentifull measure; for, it is not unusual in Scripture that this should be affirmed of one, and as it were tacitly denyed of another, which is more illustrious in one than in another, though it be common to both, Mat. 15. 24. according to which rule the following sixth verse must be expounded.

Vers. 6. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

HE giveth an evidence of their having received the adoption of sons in a more clear and plentifull measure under the New Testament, to wit, God's sending forth the holy Spirit, the third Person in the blessed Trinity, and making Him manifest His presence by His p. 177special and supernatural gifts in the hearts of Believers, whereby they were enabled like little children to own and incall upon God as their Father; and this without any distinction of Jew or Gentile, which seemeth to be hinted at by the two epithets given to God, both signifying the same thing, the one Abba, a Syriack word, which language was then commonly spoken among the Jews, the other a Greek word, rendred Father, which was most commonly used among the Gentiles: Now this of God's sending forth His Spirit under the New Testament, is not to be so understood, as if He had not been sent forth into the hearts of Believers under the Old Testament, but that He is now poured-out in a greater measure, Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity, the Father, the Son, and the Spirit, all spoken of here; God hath sent forth the Spirit of His Son. 2. The Spirit here spoken of, is not a naked quality, or operation and work only, but a person subsisting of Himself, as appeareth from this, that He is said to be sent forth, which agreeth only to persons; God hath sent forth the Spirit of His Son. 3. He is a divine Person, and no meer creature; for He dwelleth in the hearts of all Believers, which can be said of no person but God; God hath sent forth the Spirit of His Son into your hearts. 4. The holy Spirit proceedeth both from the Father and the Son; for, He is sent by the Father, and is the Spirit of His Son; and is so called here, because the Apostle is to evidence their sonship by the operation of this Spirit; which sonship of theirs, is grounded upon Christ, Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them, must also have the Spirit of God given to reside, not in their brain only, to fill them with the gifts of knowledge, as He may be in Hypocrites, Mat. 7. 22. but in their hearts also, by making a gracious change there, Eph. 4. 23. to be diffused from thence, as from the first principle of life, (Prov. 4. 23.) through all the faculties of the soul, and members of the body, 1 Thess. 5. 23. for, saith he, Because ye are sons, He p. 178hath sent forth the Spirit of His Son into your hearts. 6. According as Beleivers do attain to a larger insight in this excellent benefit of Adoption, and a greater measure of the fruits of it, there will be a proportionable measure of the Spirit's in-dwelling and manifesting of Himself in His gracious operations, especially in His assisting and furnishing for the duty of Prayer: for, he proveth they had received a clear insight in this priviledge of Adoption, and the more free use and fruition of it, because the Spirit was more plentifully bestowed to dwell in their hearts; And because ye are sons, saith he, God hath sent forth, &c. 7. Though the exercise of Faith, Love, Hope and other graces in the duty of Prayer, and at other occasions, doth flow from the renewed, soul, as the proper inward and vital cause of those actions, so that properly we, and not the Spirit of God, are said to believe, repent, pray, &c. Rom. 10. 10. Yet, because the Spirit doth not only create, and preserve those gracious habits in the soul, (Ezek. 36. 26.) but also exciteth the soul to act, and assisteth it in acting according to them. Philip. 2. 13. without which actuating, exciting and assisting grace, habitual grace in us could do nothing, Joh. 15. - 5. Therefore is it, that the exercise of those graces is ascribed to the Spirit of God, as the external efficient cause thereof; for which reason, our affectionate and believing Prayers are ascribed here unto Him; God hath sent forth the Spirit of His Son, crying, Abba. 8. There is an holy vehemency and fervor required in Prayer, opposit to carelesse formality, and deadnesse: for, praying is here called crying, which is an usual evidence of fervency and earnestnesse; and the doubling of the word Father, maketh for the same purpose; Crying, Abba, Father, or, Father, Father. 9. This holy vehemency and fervor consisteth not so much in the lifting up of the externall voice, as in the inward bensal and serious frame of the spirit; it is a cry, not of the mouth, but of the heart; Into your hearts, crying. 10. Besides this fervency and earnestnesse requisit in Prayer, there would be also a p. 179confident familiar owning of God, joyned with reverence to Him as a Father: for, the Spirit maketh them to call upon Him by the name of Abba, Father.

Vers. 7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

HEre he concludeth from what is said, first, That under the New Testament we are no more servants, as being redeemed from that legal yoke of bondage, under which the ancient Church was; And, secondly, That we are sons, and by consequence heirs of God, which is verified mainly in real Believers under the New Testament, in so far as they are sons come to age, and heirs past tutory, actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament, as was explained, ver. 5. All which priviledges are bestowed upon us through Christ, and through vertue of His coming unto the flesh. Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in our selves, to conclude that we are in a state of grace, even the adopted Children of God: for, the Spirit of God by the Apostle doth so reason in this place, Because He hath sent forth His Spirit into your hearts: wherefore thou art no more a servant, but a son. 2. The rare priviledges which are bestowed upon Believers chiefly under the New Testament, as they do exceed in some degrees those, which the generality of Believers enjoyed under the Old; so they are many, and all of them so linked together, as in one golden chain, that where one of them is, the rest are also: and it is our duty, having attained to know our enjoying of any one of them, thence to gather that we have all the rest: for, the Apostle reckoneth a number of such priviledges, which, as to the degree wherein they are bestowed, are proper to the dayes of the Gospel, and doth alwayes from the former infer the latter; Wherefore thou art no more a servant, but a son; and if a son, then an heir of p. 180God. 3. Though the natural Son of God be only one, even Jesus Christ, the only begotten of the Father, Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart, is His son by grace and adoption, even they who by nature are children of wrath, Eph. 2. 3. for, from God's sending forth His Spirit into their hearts, he concludeth, Wherefore thou art a son. 4. Our right to the heavenly inheritance, as also the possession of it, whether that which is begun here in the Kingdom of Grace, or, which shall be compleated hereafter in the Kingdom of Glory, doth follow upon our sonship and adoption; so that God, of rebels doth first make up sons, and then none can challenge Him of injustice for bestowing upon us the inheritance of children; And if a son, then an heir of God, saith he. 5. As none since the fall ever was, or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty, or could lay any just claim to Heaven and Glory as his inheritance, but by vertue of Christ's obedience and death, whereby all those high and precious priviledges, being formerly forfeited and lost, were again recovered: So, the actual exhibition of Christ in the flesh, and the real payment of the price by Christ, did bring with it (God having so appointed) a larger measure and higher degree of those priviledges to be bestowed upon Believers after that time, than was ordinarily enjoyed by Believers formerly: for, he is speaking here mainly of that higher degree of freedom, and of that more evident and clear fight of, and right to the inheritance, together with the fuller measure of its possession in the Graces of God's Spirit, which is proper to the dayes of the Gospel; and sheweth all this cometh through Christ, to wit, His actual incarnation, obedience and death.

p. 181Vers. 8. Howbeit, then when ye knew not God, ye did service unto them which by nature are no gods. 9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggerly elements, whereunto ye desire again to be in bondage?

THe Apostle (having now sufficiently confirmed by Scripture and Reason, the Churche's freedom from that ancient legal dispensation, and more especially from the Ceremonial Law) doth now, in the second part of the chapter, labour upon their affections, to work them up towards the imbracing of this Truth, both by sharp reproofs, and most affectionate insinuations.

And first, that he may fasten a reproof upon them for their begun defection the more convincingly, he sheweth, when that legal dispensation was in force, they, to wit, the Galatians who were of the Gentiles, were ignorant of the true God, and worshipped for gods those things which by nature and really were no gods, but in opinion only; and consequently they were not born or brought up under the pedagogy of the Law, as the Jews were, who therefore might pretend some excuse for their unwillingnesse to depart from it, which those Galatians could not, ver. 8. And secondly, that he may make their defection yet more inexcusable, and convince them of great ingratitude to God in it, he mentioneth the happy condition which they were brought unto before they made this defection, to wit, they had attained to the knowledge of God in Christ, and this not by any industry of their own, Rom. 9. 16-. or for any merit or worth in them, Deut. 7. 7. but were herein prevented by mercy in God, who had first known them, having from all eternity elected (Eph. 1. 4.) and in time effectually called them to the knowledge of Himself, Gal. 1. 15, 16-. Thirdly, from those grounds he doth with a kind of admiration at their ingratitude and folly, fall upon them p. 182with a sad reproof for their turning again, and desiring to be in bondage, and under subjection to the observation of those Mosaical Elements, or Ceremonies, (See ver. 3.) which he calleth weak, as having never had any power in themselves to produce any spiritual effect, Heb. 9. 9. and now under the Gospel have not so much as any figurative or sacramental use, which formerly they had, as being shadows of Christ to come, Col. 2. 17. he calleth them also beggerly and poor, as not being able to afford any solid consolation unto those who observed them: now the Apostle calleth their defection a turning again, and desiring to be again in bondage; not as if they had been ever under that yoke formerly (for, this were contrary to ver. 8.) but it was a going backward from that measure, towards which they had already advanced; and the word again, relateth to their act of turning, and desire of bondage, for they had been under bondage formerly, to wit, unto Idolatry, from which they were converted: But it doth not relate to the weak and beggerly elements under which they never had been, ver. 9.

From Vers. 8. Learn, 1. However Nature's light doth serve to make us know there is a God, and that He ought to be served, Rom. 1. 19. yet all the knowledge of God thereby attained, is nothing else but ignorance, in so far as it leaveth us destitute of the knowledge of God in Christ, without which there is no salvation, Act. 4. 12. for, in this respect, these Galatians are said to have been ignorant of God, while they lived in gentilism, although even then they had some knowledge of God, as other Gentiles had, Rom. 1. 19. Howbeit, them when ye knew not God. 2. When people are destitute of that knowledge of God which the written Word affordeth, or though they have it, yet will not follow it, but give themselves up to be guided by those notions of a Deity with which the light of Nature doth furnish them, they cannot but miscarry far in their apprehensions of God, and in the nature of that worship which is due unto Him: for, the Galatians, following this guide, did worship plurality p. 183of false gods, when they ought to have satisfied themselves with that one only true God, Mat. 4. 10. Ye did service unto them which by nature are no gods. 3. Men are naturally inclined to feign some representation of the Godhead unto themselves by things which incur in the outward senses, whether Sun, Moon, Stars, Gold, Silver, Wood, or Stone, that hereby at first they may be only kept in remembrance of God, Exod. 32. 1. from which they do easily advance further to give divine worship unto those images and representations, and so do service unto those who by nature are no gods, as these Galatians did. 4. There is not any kind of religious worship or service, under any name whatsoever, to be given unto any creature, but to God only, as the giver of it would not commit idolatry: for here, the doing of service unto those who by nature are no gods, is condemned, and it is the same worship and service, as is clear to any who understand the first language, which the Papists affirm may be given to Saints and Angels. 5. It is not unprofitable, but very necessary sometimes for converted Christians, to be put in remembrance of that sinfull and miserable case wherein they were before conversion; and this, as for other reasons, so, that hereby they may be made to prize, highly esteem, and be thankfull to that free-grace which shewed pity on them: for, so the Apostle mindeth them of the time when they knew not God. 6. The moe of outward engagements unto a sin or error by education, or former instruction, are lying upon a people or person, they are in some sense the more excusable, and, at least, to be pitied, Act. 17. 30. and the fewer engagements there be of that kind, they are the more inexcusable, and the lesse to be pitied: for, he aggregeth the sin of those Galatians in hankering after the Jewish Ceremonies, from this, that then, or in the time of the Churches minority (spoken of, ver. 3.) they were not under that yoke, and so not engaged by education and former instruction to adhere unto them, as the Jews were; Not knowing God, they served them which by nature were no gods.

p. 184From Vers. 9. Learn, 1. Such are the riches of mercy in God, that He doth sometimes convert and save the most debauched and gracelesse sinners; and therefore we are not to despair even of such: for, these Galatians, who did once serve idols, were afterwards made to know God, as the word signifieth, and were known of God. 2. People would labour to inform themselves in the knowledge of God according to the written Word, as they would remove an otherwise invincible bar standing in the way of their conversion; for, God can neither be served, obeyed or trusted upon, except He be known: Hence the converted state of these Galatians, is set forth by their knowing of God; But now after ye have known God. 3. Then is God known aright and savingly, when He is known in Jesus Christ, according as He is held forth in the Gospel, without whom, God is a consuming fire, and in and through whom, He is well pleased, Mat. 3. 17. for then, and not while then, are the Galatians said to know God, when they knew Him in Christ revealed in the Gospel; But now after ye have known God. 4. So tender ought we to be of God's honour in the work of man's conversion, as that we maintain or affirm nothing which may, though but seemingly, ascribe the praise of that work, either in whole, or in part, to man's own free-will, industry and pains, or withdraw any part of it from the alone efficiency of Gods powerful and free grace, who worketh in us both to will and to do, Philip. 2. 13. Hence the Apostle, having spoken of their knowing God at their conversion, which might seem to attribute somewhat to themselves, he addeth by way of correction, or rather are known of God, ascribing thus the whole work of their conversion to God's preventing grace. 5. Sinners in an unconverted state, are such of whom God taketh no notice or knowledge, to wit, so, as to be familiar with them, or to communicate special and saving blessings upon them; as also the contrary is implyed to be the priviledge of true Converts, while he saith those Galatians, now converted, were known of p. 185God, which implyeth, that before conversion they were not known of Him in the sense here meaned: Or rather are known of God. 6. The more of mercy hath been received by a people or person, and particularly the greater measure of knowledge they have attained unto, their after declining is capable of the moe sad and weighty aggravations, but chiefly the scandalous failings of the truly Regenerate, are extreamly heinous: for, he mentioneth their knowing God, and being known of God, hereby to aggrege their apostasie and defection. 7. Holy zeal will teach a man to speak with so much contempt, as reason will afford him warrant for, of any thing which is so pleaded for, as to incroach upon the honour due to Christ, or upon any of His Offices, whatever respect hath been due, or yet is, to that thing otherwise: for, though the Levitical Ceremonies were once to be religiously observed, as a part of divine Worship leading to Christ, chap. 3. 24. and though they were even at this time, when the Apostle wrote, to be held, and were held in some esteem, the free use of them being permitted to the weak Jews untill they should have an honourable burial, Rom. 14. 3, &c. and this justly, because they were once a divine Ordinance; yet when the false Apostles did urge them upon the Gentiles, whether as a part of necessary commanded Worship, thereby incroaching upon Christ's royal and legislative Power, and tying the conscience where He left it free, or as a part of their righteousnesse before God, incroaching thereby upon Christ's Priestly Office, whose obedience and suffering is our only ransom and righteousnesse, Eph. 5. 2. the Apostle is bold to give them the name of weak and beggerly rudiments. 8. People may advance very far in the way of Christianity, and yet make a foul retreat afterwards in the course of defection and apostasie; which contributeth nothing to that foul error of the total and final apostasie of the Saints, (See chap. 1. ver. 6. doct. 6.) for, these Galatians, after they were known of God, turned again to the weak and beggerly elements. 9. Though p. 186Apostates and authors of defection pretend to never so much of reason to justifie their apostasie and declining, Rom. 3. 31. and 6. 1. Yet, upon an exact survey, all their reasons will appear to be meer pretences, and their practice so absurd and irrational, that men of composed spirits, and not demented as they are, cannot but wonder at it: for, the Apostle falleth upon their defection, not without admiration at their absurdity and folly, How turn ye again to the weak and beggerly elements? saith he. 10. As defection and apostasie is a voluntary sin, and usually floweth from an itching desire after new-fangled Errors, arising from a kind of loathing at old Truths, 2 Tim. 4. 3. so, the more a man is carried with the full bensal of affection and desire towards a sin, he is the more guilty before God; for, their sin is aggreged from this, that they desired again to be in bondage: the word rendred desired, signifieth to will a thing earnestly and with great desire.

Vers. 10. Ye observe dayes, and moneths, and times, and years:

HE giveth an instance or example of those elements, unto which they had turned, to wit, their observing such distinctions of times for sacred use, as were observed by the Jewish Church, according to God's direction by Moses; and he giveth instance of a fourfold distinction of times, first, in Dayes, such were their Sabbaths, and newmoons, Numb. 28. 9, 11. Secondly, Moneths, to wit, the first (Numb. 28. 16.) and the seventh, Numb. 29. 1, &c. Thirdly, Times or seasons, whereby are meaned their anniversary feasts, as the Passe-over, Exod. 12. 3, &c. Penticost, Lev. 23. 16. and feast of Tabernacles, Lev. 23. 24. Fourthly, Years, to wit, every seventh year of release, Lev. 25. 2. and the fiftieth year of Jubile, Lev. 25. 8. Doct. 1. A Minister is not to insist upon the reproof of sin in general, but would wisely condescend upon some particular instances of those sins whereof the party reproved is guilty: for, hereby reproofs are more convincing, piercing, p. 187and not so easily slighted, or forgotten as otherwise: thus the Apostle giveth an instance of the sin formerly reproved, in their observing dayes, and moneths, and times, and years. 2. Though the placing of some difference among dayes and times be lawfull, as the keeping one day of seven holy to the Lord above the rest, according to the fourth Command, and the setting a part of some times and seasons for certain civil uses, as sowing, reaping, keeping Fairs and Markets, Gen. 8. 22. as also the occasional sanctifying of some dayes when God calleth us to it, for the work of humiliation, or thanksgiving, Mark 2. 20. Yet all superstitious observation of dayes (See upon Col. 2. 16. Doct. 5.) is unlawfull, as being here condemned either expresly or by consequence; Ye observe dayes, and moneths, &c.

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

HE concludeth the former reproof, and maketh it nervous and peircing, by shewing their defection was such, as if continued in, would render all the great pains and labour, which he, as a Minister of Christ, did undergo amongst them, to be for no purpose and in vain, as to any good which they should reap by them; in a word, it would condemn them: and to make his reproof the more taking, he doth sweeten it somewhat, while he expresseth their hazard, not as one unconcerned, and caring nothing for it, but as a tender father forecasting, and fearing what may hurt his dearest childe. Doct. 1. The Office of the Ministry, being faithfully gone about, will not be found a life of ease, but hath so much of toil, labour, fainting and wearinesse going alongs with it, as any other imployment whatsoever: for, Paul expresseth the conscientious discharging of his Ministry by a word, signifying not simply to labour, but to labour painfully, with much travel, toyl, strife, and earnestnesse, even untill fainting and wearinesse; Lest I have bestowed upon you labour, saith he. 2. A Minister ought not to satisfie p. 188himself in this, that he hath done his duty, without further care what fruit his labours have upon the people; but he must also be no lesse anxious and solicitous about the successe of, and the peoples profitting by his pai…, than he was concerning his own through-bearing in the exercise of his Calling before the People; for, Paul did fear lest he had bestowed his labour in vain upon them. 3. The most lively Preachers and painfull Ministers, will sometimes see so little fruit of their labours, and so much iniquity among the People of their charge, as may furnish them with just grounds to professe their fears, that few or none are saved by their Ministry: for, even Paul doth fear lest he had laboured in vain among those Galatians. 4. A faithfull Minister is not to sit down discouraged, and quit his station upon his observation of little or no fruit of his labours amongst the People, but must hold on in his duty notwithstanding, as knowing his labour will not be lost as to himself and from the Lord, Isa. 49. 4. for, Paul ceaseth not to warn, reprove and instruct these Galatians, although he feared lest he … laboured in vain among them. 5. It is hardly conceivable how men can live and die, maintaining both in opinion and practice the doctrine of justification either in whole, or in part, by their own works done in obedience to the Law, and yet be saved: for, Paul conceiveth his la… should be in vain among those Galatians, and consequently that they would be damned, if they did continue in th… error chiefly, whereby they joyned the works of the Ceremonial Law with Christ in the point of justification.

Vers. 12. Brethren, I beseech you, be as I am; for I am a ye are, ye have not injured me at all.

THe Apostle, knowing that these Galatians were alienated in their affections from him, and fearing lest from his present severity and sharpnesse towards them, they should apprehend that he was alienated from them also, Therefore he setteth himself to cure both the p. 189certain evil, and feared mistake; and this by requesting them, as Brethren, that they would keep intimate affection towards him as to another self, or as if he had been themselves; for, so much doth the expression (be as I) bear; and assureth them that he was so affected towards them, even the same which he formerly was, and that his present severity did not flow from hatred, or a spirit of private revenge against them, seing they had never done any personal injury to him, to wit, but in so far as they had wronged Christ and Truth; and therefore leaveth it unto them to look upon him, as a man who was pleading the cause of Christ, and not venting any private grudge of his own. Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray; yet, because people are apt to conceive, that his so doing doth flow from an imbittered spirit, and so to slight both him and his rebukes, (2 Chron. 18. 7.) therefore he would in wisdom sometimes mix his severity with gentlenesse, and his rebukes with exhortations and intreaties, as looking not so much upon what their sin deserveth, as what is most convenient for gaining them to repentance: Hence the Apostle, having sufficiently rebuked them, cometh now to request and intreat; Brethren, I beseech you, saith he. 2. As Error above any other sin, doth estrange the person erring from any who oppose them in their way, though they were even their most faithfull Pastors: So it is the duty of Ministers not to be careless whether they have the affection of such or not, upon pretence that no cause of disrespect is given by them; but they are to follow on upon their erring people, and beg their favour and affection, if it cannot be otherwayes gained; and this mainly for the people's profit, and that hereby they may be put in a capacity to do them good: for, Paul, apprehending that these erring Galatians were estranged from him in their affections, he beggeth their favour, while he saith, I beseech you, be as I am. 3. The mutual love and affection betwixt a People and a Pastor, ought p. 190to be so intimate, as if they both were but one person, every one minding the good of another, as of themselves, constructing aright of the actions of another, as they would have others construct of their own, and rejoycing at the advantage, and grieving for the hurt of one another, as if it were their own; and this because Satan doth by all means labour to drive in some wedge of jealousie to rent them asunder, that so the Minister may be uselesse unto the People, and they a heart-break unto him: this intimacy of affection, is here intreated-for by Paul from the Galatians, Be as I am; and was made conscience of by him towards them, for I am as ye are, saith he. 4. It is no small part of that divine wisdom required in a Minister, so to hate, and testifie against the sins of People, as not to relent in his respect to their persons; so to persecute their ill, as to remain tenderly affectionated towards their good: for, thus did Paul; I am as ye are, saith he. 5. As People are apt to apprehend that the zeal of a Minister against their sin, doth flow from a spirit of revenge and spight against their persons for some real or apprehended injury done unto him by them: So it is most base and sinfull for a Minister to intend and sharpen his zeal, even though against sin, from any consideration of that kind; and a thing, the very groundlesse suspicions whereof, he would labour to wipe off: for so doth Paul here, by shewing they had done him no wrong; and therefore it could not be in reason supposed, that in his sharp rebukes he was venting his spleen, or a spirit of private revenge; Ye have not injured me at all, saith he.

Vers. 13. Ye know how through infirmity of the flesh, I preached the Gospel unto you at the first. 14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. 15. Where is then the blessednesse you spake of? for I … p. 191you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

THe Apostle insisteth to clear that he was not changed in his affection towards them; and withall, by shewing how affectionate they were once to him for the Truth's sake which he did preach, he pointeth at their great inconstancy, if so he may, even by setting forth their deserved praises, make them ashamed of their present estrangedness unto him, and put on the same affection towards him and to Truth, which once they had, according to his proposed scope, v. 12. In order to which, he declareth they were so far from doing him any personal injury, for which they might apprehend him to bear them at hatred, that upon the contrary, they had shown much love and reverence unto him; which he cleareth, 1. by bringing to their remembrance, how that when he came to preach the Gospel first unto them, while they were yet in paganism, he did preach through much infirmity of the flesh; whereby is meaned, not only his humble way of deportment in his whole Ministry without the shew of humane wisdom and authority, (as weaknesse or infirmity is taken, 1 Cor. 2. ver. 3. compared with ver. 1.) but also and mainly those many sufferings he did undergo from the enemies of the Gospel among them, which Paul calleth elsewhere his infirmities, 2 Cor. 12. 10. and they are called of the flesh, because his flesh, or outward man, was most afflicted by them, the spirit, or inward man, being underpropped by God, 2 Cor. 4. 16. This is contained, ver. 13. Which sufferings are described from the end which God proposed to Himself in them, which was Paul's tentation, or trial, to wit, of his faith, patience, constancy, and other graces. 2. By acknowledging with thankfulness their respective carriage towards him all that time; particularly, they did not despise his sufferings, as taking no notice of them, neither did they reject him, or his Ministry, because of his sufferings; but did receive him, and the Truth delivered by p. 192him, though an afflicted persecuted man, with as much reverence and obedience, as if it had been preached by an Angel, or by Christ Himself in His own Person: this is all he meaneth by their receiving him as Christ Jesus; for, if they had given him the honour due unto Christ in other respects, he would not have made mention of it without detestation, (See Act. 14. 14.) This is ver. 14. And 3. having, as it were in a parenthesis, mentioned how happy a people they then were, even by their own grant, and this with a kind of exclamation (for the words do read, How great, or, of what sort was the blessedness? &c.) he cleareth their respect to him yet further, by testifying it was not counterfeit and in words only, but real, and so fervent, that they were ready to have bestowed any thing upon him which possibly they could, and might tend to his advantage and encouragement in the work of the Gospel, even their very eyes not being excepted, if so it had been possible, that they being plucked out, could have been usefull unto him. This is contained, ver. 15.

From Vers. 13. Learn, 1. It seemeth good unto God to commit the heavenly treasure of the Gospel unto earthen vessels, and to exercise those whom He imployeth to preach the Gospel, what, with the sense of their own infirmities from within, what, with heavie trouble from without; that so, while nothing appeareth in them to outward appearance, but what is subject to reproach and contempt, we may ascribe the glory of any good which is done by them, not to men, but to God, 2 Cor. 4. 7. for, this is the ordinary lot of other Preachers, which Paul sheweth here was his, even that through infirmity of the flesh he preached unto them. 2. When the Gospel cometh first into a place, then especially doth Satan stir up all his malice, and all that interest which he hath in wicked men, for creating trouble unto those whom God imployeth in the preaching of it; if so he may give the Gospel a dash, at its very first entry: thus Paul preached the Gospel at first through infirmity of the flesh; whereby p. 193is meaned mainly, if not only, those hard sufferings which he did meet with, as appeareth from the name of tentation, or trial, which he giveth to this infirmity, ver. 14. Doct. 3. It is the duty of called Ministers to go on with courage in the Work of the Lord, notwithstanding of any discouragement of that kind, receiving manfully the first onset chiefly of Satan's fury, as knowing their ceding to him will make him more cruel, and their resisting of him will make him flee from them, Iam. 4. …7. for, Paul, even through infirmity of the flesh, preached to them at first. 4. Whoever do thus set their face against the fury of persecuters, it shall be no grief of heart, but matter of joy unto them afterwards, to call to minde what hardships they have been made to undergo of that sort, as finding the Truth preached by them to have been therby confirmed, and their own fidelity in their Calling, and to the good of souls, manifested, and the power of God made known, by making His Truth spread the further, the more it was opposed: for, Paul calleth to mind his sufferings, when he preached the Gospel, as not being ashamed of them, because thereby all the advantages presently named were attained; Ye know how through infirmity of the flesh, I preached the Gospel.

From Vers. 14. Learn, 1. God's design in measuring out an hard lot and great opposition to those who are engaged in the work of the Ministry, is not to discourage, but to try them, by making His grace in them shine the more clearly, the more they are put to exercise it under their hardships and straits: for, Paul calleth his infirmity or sufferings, his tentation or trial (See Iam. 1. 2. Luke 8. -13. and 22. 28.) and my tentation which was in my flesh. 2. As it is too ordinary for those who are at ease, to contemn, neglect, and be carelesse of the heavie afflictions and sufferings of others, chiefly of the Ministers of Jesus Christ, as if they were wholly unconcerned in what they suffer: So it speaketh much to the commendation of a People, when they lay to heart, and take notice of the sufferings of their faithfull Ministers, p. 194as if they were their own, and do sympathize with them under all their hardships: for, he commendeth the Galatians from this, that they despised not his tentation, or trial and affliction; the word signifieth, they did not set it at nought, as not worthy to be taken notice of, and so they have been duely affected with it. 3. So little love have men naturally to the Gospel, that they are ready to take occasion from any thing, to make them cast at it: even the necessary trials and afflictions, with which God seeth fit to exercise the Preachers of the Gospel, are sufficient ground for many to reject both the persons and doctrine of Ministers: for, Paul, commending these Galatians for their not rejecting of him, because of his infirmities, sheweth the contrary sin to be very ordinary; Nor rejected, but received me, saith he. 4. It is high matter of commendation unto a people, when the outwardly base and contemptible condition of Ministers doth not diminish any thing of that due respect which they owe to the Message which they carry: for, these Galatians are commended from this, that notwithstanding of his tentation, they rejected not, but received him as an Angel of God. 5. The faithfull Ministers of Jesus Christ, are to be held in high estimation for their works sake; so that as (all due respect being given unto their persons, 1 Tim. 5. 17.) the doctrine of Truth preached by them may be received with as much faith and reverence, as if an Angel from Heaven, or Christ Himself were the Preacher of it; for, they are Ambassadors in Christ's place, 2 Cor. 5. 20. and the Word of God is alwayes truth and worthy to be received, whoever do preach it, neither doth it borrow any intrinsick authority from the person of the Preacher: Hence the Galatians are commended, that in this respect they received Paul as an Angel of God, even as Christ Jesus. See Luke 10. 16.

From Vers. 15. Learn, 1. The onelyonly thing which maketh a people happy, is to have the doctrine of the Gospel (which is the mean of our reconciliation with God in Christ, 2 Cor. 5. 18.) preached among them, and p. 195to receive this Doctrine, and the faithfull Preachers of it, with all due reverence, love and subjection. The injoying of honour, riches, and abundance of outward peace, is no blessednesse, being compared with this, Psal. 4. 6, 7. for, the Apostle speaketh of these Galatians while they were in that case, What, or, how great was then your blessednesse? 2. Injuries received afterwards will not obliterate the inward sense, or mar the outward acknowledgment of favours formerly received in a thankfull mind: for, though the Galatians had done no private injury to Paul, ver.—12. yet, in their defection from Truth, they had wronged him for the Truth's sake, and notwithstanding he proclaimeth those evidences of their love and respect, which he had received formerly both in the former verse, and more expresly here, while he saith, I bear you record, ye would have plucked out your eyes, &c. 3. The love and reverence which People owe to Ministers, ought not to be verbal, and in profession only, but real also, even such as may evidence it self in the hearty bestowing of any thing which may be for their encouragement, or for advancing the Work of God in their hands: for, Paul proveth these Galatians had received him as they ought, from their readinesse to impart unto him all things necessary and possible for his encouragement; Ye received me, saith he, for I bear you record, ye would have plucked out your eyes. 4. Though, as is usually said, Charity begins at home, and we be commanded to love our neighbour only as our self, Mat. 22. 39. Yet there is a certain case, in which we must consider our neighbour, not only as a neighbour, but as a special instrument of God, and thus we are in some respects to love and prefer him unto our selves; and especially when he is an instrument imployed by God for the defence and propagation of the Gospel, we ought to be ready to forsake the dearest things we have in the world, though it were our own hands, eyes, feet; yea, and our very life, if so it may promote the Work of God in his hands: for, in this case, it is not our neighbour, but Christ and the Gospel p. 196which we prefer unto our selves, according to Mat. 10. 37. Hence, because Paul was such an instrument, the Galatians are commended for their readinesse to pluck out their own eyes, and to give them to him. 5. The wisdom and goodnesse of God hath so provided, that the hands, eyes, and other members of our body, being cut off, or plucked out, cannot be serviceable, or usefull unto the body of any other, hereby preventing the cruelty and tyranny of the greater sort, who would make no scruple to mutilate the bodies of their inferiours, if those mutilated members could serve for any use to themselves afterwards; for, saith he, If it had been possible, they would have plucked out their own eyes, importing, it was impossible, not simply to pluck them out, but that their eyes, being plucked out, could serve for the same use to him for which they did serve unto themselves.

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

THe Apostle concludeth from what he hath said of their former kindnesse to him, that he was not now turned their enemy, nor estranged in his affection from them, (for, the interrogative hath the force of a vehement denial) and that they had no reason to think so of him, this only excepted, that with much candor and ingenuity he had declared the Truth unto them, in opposition to the Errors of the false Apostles; the absurdity of which reason, is also imported by the interrogative propounded to them. Doct. 1. For Christians to entertain malice, or a spirit of private revenge one against another, as it is in any case sinfull; so when there hath been no personal injury offered, it is abominable; and hardly can it be conceived, that a man of conscience will be guilty of it: for, Paul, having declared that they had done him no injury, but shown much love and reverence unto him, denyeth that there was any just reason, why they could so much as conceive that he was turned an p. 197enemy unto them; Am I therefore become your enemy? 2. When men are once engaged in a sinfull course, and especially in the way of error, they are so dementate with it, that they can put no difference betwixt it and themselves; they have common friends and enemies; and whosoever is an enemy to it, is looked upon by them as an enemy to themselves: for, Paul, by telling the Truth in opposition to their Error, is looked upon as an enemy; Am I therefore become your enemy, because I tell you the Truth? 3. However a faithfull Minister will readily be mistaken for his freedom and ingenuity in the reproof of sin, as if he were an unfriend and enemy to the person reproved (when really he can give no such evident proof of his love and respect, Psal. 141. 5.) he is neverthelesse to go on in his duty, labouring to obviate all such mistakes and prejudices, as he best may: for, Paul ceaseth not to tell them the Truth, although he was looked upon as an enemy for his so doing, only he laboureth to clear them of their mistake; Am I therefore become your enemy, &c.

Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them. 18. But it is good to be zealously affected alwayes in a good thing, and not only when I am present with you.

THe Apostle, in further prosecution of the former purpose, obviateth an objection, arising from that fervent zeal, or that intense love joyned with serious endeavours to oppose, and a kind of indignation against any thing that might prove hurtfull unto them, which the false Apostles seemed to carry towards them, beyond what Paul did; so that yet they had reason to doubt of his affection to them. The Apostle answereth, It was true indeed that the false Apostles pretended great love to, and zeal for them, but their zeal was not of the right stamp, as not having that which is truly good for its object, to wit, the edification of those for whom they p. 198seemed zealous, but rather their destruction, while all their zealous endeavours did tend to exclude them, and rent their affection from Paul himself, and other faithful Pastors. And again, as their zeal did deviate in the object, so also in the scope proposed, which was, not to gain these Galatians to Christ, but popular applause to themselves; and that Paul, and such as Paul was, being cryed down, they alone might be doted upon with a blind kind of zeal and affection, ver. 17. but lest, by condemning their false zeal, he should have seemed to cry down all zeal, therefore he discovereth what true and praise-worthy zeal is, and this, as it seemeth, with an eye to his own practice, whose zeal towards those Galatians, first, was so ordered, that the thing whereunto his zeal for them did carry him, was in it self good, and for their good and edification. Secondly, it was constant, so that distance of place, which occasioned an alteration in them towards him, had not made him to alter towards them, ver. 18. Doct. 1. See chap. 1. ver. 7. doct. 5. concerning his suppressing the name of the false Apostles, whereby he sheweth more of indignation towards them, nor he could have done by giving them any designation, though never so base; They zealously affect you. 2. Hereticall Preachers and Seducers will be exceedingly fervent and zealous for their erroneous opinions, and pretend much love and affection to the People of God, while they are about to make them imbrace their Errors: for, saith he, They, to wit, the false Apostles, zealously affect you. 3. Every thing which goeth under the name of zeal, or which truly hath much of zeal and fervency in it, whether for opinions, or persons, is not to be approven, there being so much of sinfull zeal which an hypocrite may have, and therefore is not to be valued or regarded; So doth the Apostle speak of their zeal, They zealously affect you, but not well. 4. There is a renting zeal, which carrieth the person wherein it is, with a violent fervor to rent the Church of Christ, and to create prejudices in the minds of people against their faithfull Pastors while they extenuate p. 199their good, 2 Cor. 10. 10. and above measure aggrege their sins and infirmities; all such zeal is sinfull, and unworthy to be taken notice of: for, the Apostle proveth that their zeal was not good from this, that it carried them to rent those Galatians from Paul, and the Body of the Christian Church; They would exclude you. 5. There is a self-seeking zeal, when men, pretending much love to God and to the good of souls, are really hunting after the breath of applause to themselves, and that they alone may have greatest weight in peoples affections, all such zeal is also sinfull: for, he condemneth the zeal of the false Apostles, because their great design in what they did, was to make those Galatians zealously to affect them. 6. As the great design of false Teachers, and the upshot of all their most zealous and fervent endeavours, is, to gain credit among the people to their opinions and persons; So the usual method whereby they walk for attaining this end, is, first to alienate the minds of people from their own Pastors, that so they themselves may be looked upon as only worthy to have room in peoples affections; for, this was the method of the false Apostles, They would exclude you, to wit, from us, that you might affect them, saith he. 7. The Ministers of Christ would so condemn the counterfeit of saving graces, which may be found in hypocrites, as that they do not in the least measure reflect upon the real graces of God's Spirit, which are found only in true Believers: for, Paul having condemned their false zeal, falleth immediately upon the commendation of true zeal; But it is good to be zealously affected alwayes in a good thing. 8. It is not enough that the thing which we do, be in it self good, except our affections be somewhat warmed with love to the duty, and stirred up with an holy indignation and revenge against any thing which would divert us from it: for, this is that zeal which is here commended, It is good to be zealously affected, saith he. 9. It is required in godly and approven zeal, first, that it be orderly, neither making nor upholding rents or schisms in the Church, and p. 200betwixt the People of God and those who are over them in the Lord: for, the false ungodly zeal of the false Apostles, is condemned from this, that they would have excluded those Galatians from Paul. Secondly, that it be sincere, as aiming, not at base and selfish, but approved ends, such as God's glory, 2 Cor. 11. 2. our own (Rev. 3. 19.) and our neighbours salvation, Col. 4. 13. for, their zeal is condemned from this, that their great design in all they did, was to make the Galatians affect them. Thirdly, that it be according to knowledge (Rom. 10. 2.) as chusing right and approven means for bringing about the proposed end, and not putting forth it self indifferently upon every thing good or bad without choice; for, saith he, It is good to be zealously affected in a good thing. Fourthly, that it be constant, not intending or remitting according as more of prosperity or adversity doth attend the making conscience of our duty (Joh. 6. 26.) but alwayes one and the same, notwithstanding of any extrinsecal change of that kind; for, saith he, It is good to be zealously affected alwayes. Doct. 10. A Minister would labour to have his conversation so christian, that, if need require, he may give his own practice for an instance, or example of any duty which he presseth upon others, as Paul doth here; for, having required constancy in zeal, he hinteth at his own practice, who was zealous for their good alwayes; and not only when he was present with them.

Vers. 19. My little children, of whom I travel in birth again until Christ be formed in you, 20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.

HE doth yet further pursue the intended scope, which is to perswade them of his affection to them, by making it yet more appear, that his zeal for them was of the right stamp, and not like that of the false Apostles, In that, first, he was at great trouble and pains for their good, such as are the pains of a woman in travel. Secondly, p. 201his design in all his labour and pains, was, not so much to make them affect him (which was all that his adversaries sought after) as, to get the image of Christ (which being once wrought in them by the means of his Ministry, was now marred by their defection) again repared in them, and its lively lienaments drawn upon them: which expressions of his intire affection, are much sweetned by the affectionate stile of little children, given unto them; So that his whole discourse doth breath out no lesse affection than that of a tender mother towards her dear childe under some languishing disease or consumption, ver. 19. And thirdly, that he desired vehemently to be with them face to face, which was no great evidence of any hatred to them, especially considering the end of his desire, to wit, that being more fully acquainted with their case, he might accommodate himself in his speaking to them, whether in meeknesse or severity, unto their temper; and that because, being now at a distance, he could not understand their temper so exactly, and therefore was somewhat perplexed, and in doubt how to deal with them. All which, do expresse to the life, how tender, constant, sincere, and well-ordered his affection and love was towards them, ver. 20.

From Vers. 19. Learn, 1. There ought to be such a conformity betwixt the heart and the tongue, that the tender and warm expressions of kindness uttered by our tongue, may be undoubted evidences of that real kindnesse and respect which is seated in the heart; otherwise fair words are but foul flatteries, abominable both to God and man, Prov. 27. 14. for, Paul doth speak to these Galatians most affectionatly, as a mother to her dear children, wherein he would have them to read his very heart; My little children, saith he. 2. The Ministerial Calling, is an imployment of no small labour and pains, partly, because of much labour and diligence which is required to fit a man for that imployment, and for every part of it, 1 Tim. 4. 13, 15. Act. 20. 20. and partly, because of many outward troubles and persecutions which do usually attend p. 202the faithfull discharging of it, Mat. 10. 17. but mainly, because the object of that imployment is the charge of people, with relation to their spiritual and eternal concernments, (Heb. 13. -17-.) in which, as people are most apt to miscarry, so their miscarrying therein is most dishonourable unto God and dangerous to themselves; and therefore the Minister, whose charge doth ly about those, and maketh conscience of his charge, cannot but be much exercised even to wearynesse, and the wasting of his natural spirits with a tide of contrary affections, as hopes and fears, joy and sorrow, desire and indignation, &c. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with childe; Of whom I travel in birth, saith he. 3. Though it be God only, who by His own almighty Power doth beget us to that new and spiritual life of Grace, Iam. 1. 18. 1 Cor. 3. -6. yet, He maketh use of called Ministers as the ordinary means and instruments, by whose ministery His Spirit doth effectually work, and bring about the conversion of sinners, Rom. 10. 17. and therefore the honour and title of being spiritual fathers and mothers is conferred upon them; hence it is that Paul not only calleth them his little children, but also saith, he did travel in birth with them, whereby he compareth himself to a woman in travel, and the work of the Ministry to the travel it self, by the means whereof children are born to God. 4. Though those who are once regenerated, cannot totally fall away from grace, so as to stand in need of a second regeneration (for, the seed of God abideth in them, 1 Joh. 3. 9.) yet, they may so far fall away, as that the new man of Grace in them will be much marred, and all lively evidences of their regeneration, ly under ground and in the dark, and so, as that to outward appearance there will be nothing of the life of God in them: for, though Paul saith not, he be got them again; yet, be did travel in birth with them again, that so Christ might be formed in them: which supposeth, that the Image of Christ in them was much darkened, the beauty p. 203thereof marred, and their spiritual life and motion hid and hardly discernable, as the life and motion of an unborn childe in the womb. 5. The great end of a Minister's pains, and that, which not being attained, he is not to cease, or to rest satisfied, is not so much his own exoneration, as to have a near conformity to Christ, and the draughts of His Image, consisting both in knowledge (Col. 3. 10.) and holinesse (Eph. 4. 24.) wrought in the hearts and lives of his hearers: for, this was aimed at by Paul; Until Christ be formed in you, saith he.

From Vers. 20. Learn, 1. The presence of a Pastor with his Flock, is so necessary in order to the entertaining of mutual affection, and the suppression of prejudices when they are yet in the bud, and before they come to any great height, and in order to a Minister's better uptaking of the peoples case and condition, and to his application of suitable and seasonable remedies; that, (though a Minister may sometimes be necessarily withdrawn from his Flock, yet) he ought alwayes have a desire to be present with them, without neglecting any occasion, when it offereth, of returning to them; for, thus was it with Paul, I desire to be present with you. 2. A Minister ought to take notice, so far as is possible, of the several conditions and dispositions of his People; that hereby he may know, how to carry himself, and to speak to them in that way which he conceiveth will be most gaining upon every one, admonishing some, reproving others, comforting and instructing some, and sharply threatning others: for, this we conceive is meaned by Paul's changing of his voice, in order to which, he desired to be present with them; that so knowing their case, he might the better fit his speech to their condition. 3. As the People of God are not all of one, but of different tempers, some being more tractable, and some more obstinate, some more soft and easie to be wrought upon by the Word, and some more obdured, some more subject to heartlesse discouragements, and others to high and lofty unsobernesse of spirit; So that way of dealing in a p. 204Minister which will be profitable for the one temper, will not be so for another: for, Paul, being ignorant of their present temper, stood in doubt of them, as fearing, if he did not fall upon a right way of dealing with them, he might do them more hurt than good. 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining, and be not a little perplexed, lest there be not successe answerable to his pains; yet he is not to give over, but must go on, doing what is likeliest, and depending upon God for successe: so doth Paul here; for, though be stood in doubt of them, or was perplexed for them, yet he sendeth this Epistle to them.

Vers. 21. Tell me, ye that desire to be under the Law, do ye not bear the Law?

IN the third part of the Chapter, the Apostle confirmeth and illustrateth the truth of the whole preceding disputation concerning our Justification by Faith, and not by Works, and the abolishing of the ancient legal Dispensation of the Covenant of Grace, and this by the history of Abraham's family, whereby he sheweth the Lord did prefigure not only the doing away of that ancient Dispensation under the dayes of the Gospel, but that also so many as did adhere unto it, (being considered as it was set in opposition to the Covenant of Grace, by those who sought to be justified by the works of the Law) were kept under the bondage of sin and wrath here, and at last should be banished from the face of God. And, on the other hand, that a more clear dispensation of the Covenant of Grace should succeed under the New Testament, and that those who, according to the tenour of that Covenant, did seek to be justified through Faith in Christ, should be the children of God, free from the bondage of Ceremonies and of God's wrath here, and possesse the heavenly inheritance hereafter.

In order to this, the Apostle first prefaceth in this vers. p. 205by citing his adversaries and all others, who of their own accord, without and contrary to God's Command, did put themselves again under the yoke of the Mosaical Law, and sought to be justified by the Works thereof, (otherwise all Believers are under the Moral Law as the rule of their life, Eph. 6. 2.) he prefaceth (I say) by citing all such to hear what the Law it self, or that Scripture which is a part of those five Books of Moses which are called the Law (Rom. 3. 21.) doth say to this purpose: and withal he taxeth them indirectly for their not understanding the scope of the Law, and of the doctrine relating to it, notwithstanding of their pretending so much to the knowledge of it. Doct. 1. The Minister of Jesus Christ, is so far in the spirit of meeknesse to condescend to the humours of those, who oppose themselves, in order to their gaining, as that he alwayes keep up his authority amongst and over them, as an Ambassador in Christ's stead, 2 Cor. 5. 20. for, Paul, having for condescendence and tendernesse carried himself to them, as an affectionate mother, doth now carry the matter with more authority, citing and commanding them to hear a clear refutation of their error; Tell me, saith he. 2. So ignorant are all men naturally of that righteousnesse which is of God by Faith, that when it is offered they do what they can to reject it, and (such is their pride and madnesse) go about to establish their own righteousnesse by Works, betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works; for, the Galatians were thus mad, who, rejecting the offer of Christ's righteousnesse in the Gospel, desired to be under the Law, to wit, so as to be dealt with by God according to the sentence of it. 3. The Doctrine of the written Law, is so far from giving any patrociny to that dangerous error of Justification by Works, That this error ariseth mainly from ignorance of the Law, and chiefly of that which is the scope of the Law, to wit, Christ for righteousnesse, Rom. 10. 4. for, Paul doth point at the reason of their so great desire to be under the p. 206Law, even their not hearing the Law, so as to understand it; Do ye not hear the Law, saith he.

Vers. 22. For it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. 23. But he who was of the bond-woman, was born after the flesh: but he of the free-woman, was by promise.

THe Apostle, in the second place, propoundeth the typical history of Abraham's family, taken from, Gen. 16, and 21. chapters. The sum whereof is, that as Abraham had two sons, to wit, Ishmael and Isaac, (he had also several others by Keturab, Gen. 25. 2. but these two are only mentioned, as being appointed by God to prefigure the present purpose) the condition of which two sons did differ in two things, first, That the one, Ishmael, was born of a bond-woman or servant, to wit, Hagar, Gen. 16. 1. 15. and so was but as a servant himself, and not the heir, Gen. 21. 10. The other, Isaac, was born of a free-woman to wit, Sarah, (Gen. 21. 2, 3.) who had been never a servant, but mistris, and joynt in the government of the family with her husband, and therefore Isaac himself was no servant, but a free-man, even the heir, ver. 22. A second difference did ly in the principle of their generation and birth; for, Ishmael was born after the flesh, or by the ordinary strength of nature, his mother Hagar being a young woman and fit for conception, Gen. 16. 2. but Isaac was not conceived nor born from any such principle, Sarah his mother being ninety years old when she conceived, Gen. 17. -17. and so, according to the course of nature, unfit for conception, Heb. 11, 12. but he was born by promise, or by vertue of that promise made to Abraham, Gen. 17. 16. and the miraculous operation of God, ver. 23.

From this history of Abraham's family, considered in it self, and leaving the mystery prefigured by it, to its own place. We Learn, 1. The best of men are not perfect, there having been some things even in the holy Patriarchs, p. 207which were not commended, but only tolerated by God, as a lesser evil for prevention of a greater. Such was their polygamy or marrying of moe wives than one, which though contrary to the first institution of Marriage (Mal. 2. 15. and Mat. 19. 4, 5, 8.) yet was practised by many of the Patriarchs, as not knowing, or at least not considering what sin was in it, being blinded, partly by the tyranny of common custom, and partly by that great desire which they had to multiply their posterity, that if it were possible the Messias might have descended of their line: Thus even Abraham had two wives, a bond-maid, and a free-woman. 2. The best of men are in no small hazard to be so far overpowered with tentations to mis-belief under the delayed performance of divine Promises, and the want of all lawfull probable means for the performance of them, as to close with sinful means for bringing of it about, and to repute themselves free from guilt in so doing, as if a good and necessary end could commend a sinfull mean for attaining to it: for, Abraham, having a promise that the blessed Seed should come of him (Gen. 12. -3.) and having waited for a childe until Sarah his wife through age had lost all hopes of conception, is moved, at her desire, to go-in unto Hagar his bond-maid, that he might obtain seed by her (Gen. 16. 1, 2.) rather than the Promise should ly unperformed; The one by a bond-maid, saith he. 3. The Lord standeth not in need of our sinfull means for bringing about of His own gracious work towards us: for, after that Ishmael is sinfully begotten upon the handmaid, the Lord maketh Sarah conceive a son miraculously, in whom the Promise was to have its accomplishment; The other by a free-woman. 4. The Lord hath placed in the natures, as of beasts and birds, so of men and women, an ordinary power of generation and conception, wherby one generation may succeed to another, until the heavens be no more, and that men who cannot live any long space of time in their own persons, may in a kind perpetuate their life and memory in their posterity unto p. 208all succeeding generations; Thus Ishmael was born after the flesh, or by the ordinary strength of nature. 5. As the power of God is engaged to give a being and subsistance unto every thing contained within the compasse of a Promise, Isa. 46. 11. So it doth accordingly perform, even when all ordinary means and second causes do fail, and become uselesse for bringing about the thing promised: for, a promise being made to Abraham, that Sarah should have a childe, she conceiveth and beareth Isaac, not after the flesh, or according to the ordinary course of nature, but through vertue of that Promise; But he of the free-woman, was by promise, saith he.

Vers. 24. Which things are an Allegorie; for these are the two Covenants; the one from the mount Sinai, which gendreth to bondage, which is Agar. 25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

IN the third place, the Apostle expoundeth the mystery which was lurking under, and prefigured by the former history. In order to which he sheweth, that those things, or the Scripture presently cited is an Allegorie, that is, besides the literal historical sense of the words, God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars, So that Abrahams two Wives did represent the two Covenants, to wit, the old Covenant, or the Covenant of Grace under the old Administration, (Heb. 8. 7.) which Covenant was greatly mistaken, and did degenerate unto a plain Covenant of Works, in the sense of many who did adhere unto it. 2. The new Covenant or the Covenant of Grace under the new Administration, Heb. 8. 8. The first of which Covenants he sheweth was prefigured by Agar the bond-woman; and he describeth it, 1. from the place where it was first given, to wit, upon mount Sinai. 2. From the like effect produced p. 209by it with that of Agar, to wit, that as Hagar, so this Covenant especially as it was generally mistaken for a Covenant of Works, did beget children unto bondage, that is, they who adhered to that Covenant, so taken, were not thereby freed from their bondage to sin, Satan, and God's wrath (chap. 3. 10.) and were of a servile mercenary disposition, as doing whatever they did in God's service, not from love, but slavish fear, and of purpose to merit Heaven by their good works, Mark 10. 17. This is ver. 24. And, (having, as it were in a parenthesis, shewen the fitnesse of the former resemblance, because mount Sinai, where the old Covenant was first delivered, is also in God's providence called Agar by the Arabians) he describeth this Covenant thirdly, from those, who in the time of the Apostles did tenaciously adhere to it, by shewing that the earthly Jerusalem, or the Jewish Church, not, as she was in her best times, but in that present age did answer, that is, as the Original doth bear, was in the same rank, or did keep a kind of harmony and concord with that Covenant, because that Church, and the members thereof, called here her children, did remain in a servile condition, which he shewed before, was the fruit of adhering unto this Covenant, as it was now adulterated and corrupted, ver. 25. Now, though the Spirit of God maketh use of the history of Abraham's having two wives, to set forth a spiritual mystery, not condemning his fact; yet, this doth not justifie his polygamy, no more than injustice in stewards is justified by the parable, Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere, Màl. 2. 15. and Mat. 19. 4, 5, 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scripture, which is sometimes expressed in proper (Gen. 1. 1.) sometimes in figurative and borrowed speeches, Luke 13. 32. (otherwise, if Scripture had moe meanings than one, it should be ambiguous and doubtsom) yet this hindereth not, but that the sense of Scripture may be somtimes not simple, but composed, so that there is one thing signified p. 210immediately by the words, and another thing immediately by the purpose comprehended in the words, and but mediately by the words themselves, as it is in types and allegories: for, this history did immediatly set forth the state of Abraham's family, and the state of Abraham's family did shadow forth the state of God's Church in the particulars afore-mentioned; Which things are an Allegory, saith he. 2. Though the Spirit of God speaking in Scripture, giveth us expresse warrant to expound some places of Scripture, as holding forth, by way of type or allegory, some further purpose, than what the words do either in their proper or usual acception bear; yet it doth not follow hence, that we may without such warrant expound other Scriptures after the same manner, or hold forth our witty inventions of that kind, as a part of the meaning intended by the Spirit of God in those Scriptures: for, the Spirit of God expresly sheweth, that this Scripture, or, those things are an Allegory. 3. It is a very usual way of speaking in Scripture, whereby the name of the thing signified, is given to that which doth only signifie and represent that thing; So is it in the words of the institution of the Lord's Supper, Mark 14. -22. and so is it here, where the Apostle, speaking of Abraham's two wives, saith, Those are the two Covenants; not that they were essentially such, but because they did represent and prefigure them. 4. Though the Covenant of Grace, entred by God with sinners in Christ, hath been but one for substance in all ages of the Church, Heb. 13. 8. yet, there hath been divers wayes of administrating it, one especially under the Old Testament, and another under the New: hence is it, that this one Covenant is held forth as differing from it self, and as if it were not one, but two; for, those are the two Covenants, saith he. 5. The Covenant of Grace, as it was dispensed under the Old Testament, (because the Law, and the curse of the Law, was then much pressed, and the grace contained therein but darkly propounded) was therefore generally looked upon as a Covenant of Works, and p. 211the most part did so rely upon it, and expect life from it … for, the Apostle speaketh of the Covenant made on Sinai, in this sense, while he saith, it did gender unto bondage, to wit, as it was mistaken for a Covenant of Works; and how it is said in that sense to gender unto bondage, is cleared in the Exposition; The one from the mount Sinai, which gendreth unto bondage. 6. Hagar, Sarah's bondmaid, did fitly represent and prefigure the Covenant of Grace, as it was delivered upon mount Sinai, not only for the reasons contained in the Text, but also because as Hagar was once a second wife to Abraham, and Ishmael her son for a while Abraham's presumed heir, Gen. 17. 18. yet, after she began to contest with her mistris Sarah (Gen. 16. 4.) and her son to persecute Isaac the childe of promise, both mother and son were cast out of Abraham's family, and deprived of all hope of any inheritance in the Land of promise, Gen. 21. 9, 10. So, the Law of Moses, or the Covenant given by God upon mount Sinai, while it was rightly used as a Pedagogue leading to Christ, it did bring forth children to God, heirs of the heavenly inheritance, such were all sincere Believers under the Old Testament; but when it was abused, and set up as a Covenant of Works in opposition to the Covenant of Grace, it did then bring forth children unto bondage, and those who did so adhere unto it, were detained under damnable slavery, and cut-off from Christ, Gal. 5. 2. for, the Apostle, shewing that this Covenant was prefigured by Agar, doth hint at one reason which leadeth us to seek after moe; Which Covenant, saith he, is Agar: for Agar is mount Sinai in Arabia. 7. No Church or People hath Religion so firmly established, which in progresse of time may not make such apostasie from it, as that there will be a vast difference betwixt what they once were, and what they now are: for, such a Church was Jerusalem once, Psal. 76. 1. 2. but now her case was much altered; Therefore, saith he, this Covenant doth answer, or keepeth concord with Jerusalem, not which once was, but now is (importing there was a p. 212foul change to the worse) And is in bondage with her children.

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

THe Apostle, having shewen that Hagar did prefigure the first or old Covenant, doth now briefly describe that second or new Covenant which was prefigured in Sarah: First, by declaring where that Covenant did reside, or who adhered to it, to wit, Jerusalem which is above, whereby is not meaned the Church triumphant in Heaven; for, it is clear he speaketh of a Church, whereof Believers upon earth are members, even the Militant Church, especially of the truly regenerate, claiming to life according to the tenour of the Covenant of Grace, although the Catholick Church-visible be not excluded, seing it is a Church begetting children to God by the use of Ordinances, and is here called Jerusalem, because that City was a type of the true Church, for her compactnesse and order (Psal. 122. 3.) beauty (Psal. 48. 2.) and divine protection which did attend her, Isa. 31. 5. and this Church is said to be above, because her original is from Heaven, Iam. 1. 17. and the lively members thereof have their conversation in Heaven, Philip. 3. 20. Secondly, by shewing the state wherein those who adhere to this Covenant are; a state of freedom from sin, (Rom. 6. 18.) the curse of the Law (Rom. 8. 1.) and the yoke of that ancient legal dispensation, Ephes. 2. 15. Thirdly, by declaring who are the children of this Covenant, or members of the true Church adhering to this Covenant, even all sincere Believers, whether Jews or Gentiles. Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution, but even in the worst of times He hath some who do keep their garments clean, and hold up a banner for Truth, notwithstanding of all contrary endeavours for the utter extirpation of it: for, though Jerusalem, the usual place of Gods p. 213abode, was at this time in bondage with her children, a very receptacle of Christ's enemies (Act. 8. 1.) and chief head of all that opposition which was against the Gospel, Act. 9. 2. yet, God wanted not a Church, even Jerusalem which is above. 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression: so, being attained, it maketh the attainer truly free, so that all his other bondage is not to be valued much: for, the true Church, though for the time heavily oppressed in her members, ver. -29. of whom some were also in a state of bodily servitude, Col. 3. 22. yet, because of her freedom from God's wrath and curse, she is said to be free, as if this bondage being removed there had been none remaining; Jerusalem which is above, is free. 3. Though those who are regenerate, do owe their new birth to God their Father only, in so far as the vertue and power whereby they are brought from death to life is only His, Eph. 1. 19. and neither Church-Ministry, nor any created power whatsoever, can by any proper efficiency reach this so divine and supernatural an effect; yet, the Church is the mother of all the Regenerate, in so far as she is gifted with Ministers (1 Cor. 12. 28) whose office is to dispense the Word, which Word, being blessed of God, is both the seed of this new birth, 1 Pet. 1. 23. as also the food and milk (1 Pet. 2. 2.) whereby the new-born children are nourished: for, in this sense the Apostle saith, Jerusalem is the mother of us all. 4. Though no Church, no, not the Church universall, which is most properly our mother, ought to be heard and obeyed, further than her Commands do agree with the Commands of God our Father, Act. 4. 19. yet, we are still to give her respect and reverence, as also to employ our parts and graces, and all that is ours, for the defence and advancement of her just interest in our places and stations, and that because she is the mother of us all.

p. 214Vers. 27. For it is written, Rejoyce thou barren that bearest not; break forth and cry, thou that travellest not: for the desolate hath many moe children than she which hath an husband.

THe Apostle, in the fourth place, confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel, as she was to be in her beginnings, and about the time of Christ's incarnation and sufferings (whereof he had most clearly prophesied, chap. 53.) and having designed her by the name of a barren woman that beareth not, and travelleth not, because of the paucity of Converts to the Christian Faith at that time; and of a seemingly desolate woman without an husband, because of the crosse and persecution, which she was then to be under, he exhorteth her to rejoyce, and to expresse her joy against all contrary discouragements; and that because her state should be changed, and she made a more fruitfull mother, by a numerous accession of converts to the Christian Faith from among the Gentiles, than the Jewish Synagogue her self, who formerly had enjoyed God's grace and presence, and at that time should seem to be more owned of God because of the great prosperity, multitude of followers, and outward beauty attending her beyond the Christian Church. Doct. 1. The supream Judge, by whom all controversies of Religion are to be determined, and in whose sentence we are to rest, is the holy Spirit speaking in Scripture: for, Paul in this present controversie appealeth to Scripture; For it is written, saith he. 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God; she hath her barren times, wherein the labours of Christ's Ministers are attended with little successe, and but very few are converted by their pains and this even somtimes when outward means are such, as may be most promising of fruitfulnesse, p. 215the Lord hereby inculcating this necessary Lesson, That the great work of converting souls dependeth not upon most promising means, 1 Cor. 3. 6. for, the Prophet, having an eye mainly (as we shewed in the Exposition) to the first beginnings of the Christian Church, when Christ Himself was a Preacher, Rom. 15. 8. calleth her by the name of barren that beareth not, that travelleth not. 3. The Lord will sometimes for good and necessary reasons (expressed, chap. 1. ver. 13. doct. 6.) give His Church and People so far over to the rage of persecuters, and own them as little under trouble to the view of the world, as if He had no interest in them as their Lord and Husband: for, in this respect, the Apostle calleth the Christian Church desolate, that is, without an husband in appearance; For the desolate, &c. 4. A false declining; yea, an apostate Church may be, to outward appearance, much more owned of God, as to the multitude of followers, external beauty, outward prosperity and freedom from the crosse, than the true Church; So that none of those things are infallible marks of a true Church: for, the Jewish Synagogue, because of those things, seemed to have an husband, when the Christian Church was desolate; Than she that hath an husband. 5. The wise Lord hath thought it fit to make His Church, and real Believers in the Church, lyable, as to their outward condition mainly, to great variety and many changes, it being almost impossible that we who are of such changeable tempers our selves, should bear any one condition right for any long time together, and not miscarry one way or other under it, Psal. 55. -19. for, the Church, for that time barren and desolate, was to have many children; The desolate hath, or, as the words may also reade, shall have many children. 6. It is the duty of God's People to compose their affections, especially those of joy and sorrow, suitably to God's various way of dealing with them: for, the Church, before barren, and therefore sad, is to change her sorrow into joy upon God's changing His way of dealing with her; p. 216Rejoyce thou barren: for the desolate hath many moe children. 7. The enlargement of Christ's Kingdom, and gaining of many sinners to God, together with the weakning of Satan's interest in the world, ought to be entertained with much joy: for, saith he, Rejoyce, break forth and cry: for the desolate hath many moe children than she that hath an husband. 8. So many are the discouragements of the Godly, and so many causes of grief, which are as heavy weights and strong bars to bear down and keep in their joy, That this duty of rejoycing is not easily come at, even when God in His gracious providence giveth reason for it: Hence the command is inculcated in several words, Rejoyce, cry, and break forth; which last, supposeth that many restraints from this duty are lying-on, which must be broken-through before the heart can attain to it.

Vers. 28. Now we, Brethren, as Isaac was, are the children of promise.

THe Apostle, in the last place applieth this typical history, and the scriptural confirmation of the mystery prefigured by it. And first, by asserting what himself really was, and what in charity he yet conceived many of them at least to be, he sheweth the only way of attaining the heavenly inheritance, as children, to be by vertue of the Covenant-promise, in resemblance of Isaac who was so begotten, ver. -23. and tacitly implyeth, that it is not attained by vertue of our own natural endeavours, or fleshly priviledges, whereof the Jewish Synagogue and her followers did boast, (chap. 6. ver. 12-) and wherein they were represented by the childe of the bond-woman, Ishmael, ver. 23-. Doct. 1. A Minister ought to prosecute general Doctrine so far, untill it be brought home to the particular state and case of his hearers, by pertinent and close application, as that wherein the life and power of preaching doth mainly consist, 1 Tim. 5. 20. for, Paul resteth not untill he make application p. 217of the Doctrine in hand; Now we, Brethren, as Isaac was, &c. 2. The humours of people are sometimes so ticklish, that a Minister hath need to proceed to the work of applying general Truths unto them with that warinesse and circumspection, as to point out their duty, and what he would have them to be, rather by shewing his charitable thoughts of them that they are so already, than by any direct up-stirring of them to it: for, so doth Paul here point at their duty of quiting confidence in the flesh, and of betaking themselves to Faith in the Promise, by shewing he did in charity judge of them as those who had done so already; Now we, Brethren, are children of the promise. 3. That any of Adam's lost seed, who are by nature children of wrath, do become the children of God, and heirs of eternal life, is only by vertue of the gracious promises of the Covenant of Grace, in so far as, first, they are begotten into a new and spiritual life, not from any principle of natural strength and vigor, Rom. 9. 16. but by the force of those Promises, enlivened by the Spirit of God, 2 Cor. 10. 4. And secondly, their right to Heaven ariseth, not from any works which they do, Tit. 3. 5: but from Faith in the Promise, Joh. 3. 16. for, in this sense we are called children of the promise.

Vers. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

HE applyeth the present purpose, in the second place, for consolation to the true members of the Christian Church, against those persecutions which they sustained from the false Apostles, and such others as adhered to the Jewish Synagogue, and to the doctrine of Justification by Works, first, by shewing that the like persecution did befall Isaac, and was prefigured by those bitter mockings which Isaac, who was begotten by the power of Gods Spirit, according to the tenour of the Promise, did suffer from Ishmael, who was begotten by the ordinary p. 218strength of nature, and boasted in his carnal outward priviledges, (See Gen. 21. 9.) As it was then, so it is now, saith he. Doct. 1. It hath been, and yet is the ordinary lot of God's Children, to suffer hard things from the men of this world, the Lord having seen it most fitting, that by the crosse they come to their Crown, and through many tribulations enter into the Kingdom of Heaven, Act. 14. 22. for, Paul speaketh of persecutions, as a thing common to the Church in all ages; But as then, even so it is now, saith he. 2. The sorest persecutions and troubles which the Godly endure, do frequently come from those who are otherwise tyed unto them by most strict and nearest relations, of kinred, acquaintance, or such like; This being Satan's aim herein, that their sufferings may have so much the more of bitter gall and wormwood in them, as they are inflicted by such, from whom better things in reason might have been expected, Psal. 55. 12, 13. for, Isaac is persecuted by his brother Ishmael; But as then he that was born after the flesh persecuted him who was born after the Spirit. 3. Amongst those other persecutions, which the Godly must endure, the scourge of tongues is one, and not the least, especially when godlesse men, taking occasion from their low condition, do mock at their interest in God, and labour to shame them from their confidence, as if the Promise of God were of none effect: for, Ishmael's mocking of Isaac, being yet a childe, spoken of, Gen. 21. 9. (wherewith was doubtlesse joyned his mocking of the Promise made to Isaac) is here called persecution; He that was born after the flesh persecuted, &c. 4. Whatever wicked men may pretend; yet the true rise of all their malice and opposition to those who are truly godly, is their inward antipathy to the work of Grace in the Godly, which they themselves want: for, so much is hinted at by the description here given of Ishmael the persecuter, he was born after the flesh, he had no more than what the power of nature did carry him to; and of persecuted Isaac, he was born after the Spirit, or by the power of the Spirit of God, wherby he did prefigure p. 219those who are truly regenerate, which are born not of bloud, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings, that nothing befalleth us but what is common to men, and hath been the Churche's ordinary lot in former ages: for, this is Paul's scope, even to comfort Christians under their present sufferings, because Isaac did indure persecution as well as they; But as then, even so it is now, saith he.

Vers. 30. Neverthelesse, what saith the Scripture? Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman.

HE comforteth them, secondly, from this, That the Jewish Synagogue, and those who adhered thereto, prefigured by Agar and Ishmael, should be cast out of the Church of God from the society of the Saints, and from the inheritance of life everlasting, according as was shadowed forth by the like sentence of ejection from Abraham's family past upon Hagar and Ishmael, at first by Sarab, (Gen. 21. 10.) and authorized afterwards by God Himself, Gen. 21. 12. Doct. 1. The Childe of God can have no solid comfort against, nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked, or the afflicted state of the godly, untill he consider what is God's mind revealed in Scripture either of the one or the other: for, the Apostle, to comfort them against the wicked their prosperity and persecution flowing from it, doth lead them to Gods mind in Scripture; Neverthelesse, saith he, what saith the Scripture? 2. Though God be slow to anger, and is not easily provoked wholly to dissolve and cast off a Church, or People, who were once named by His Name, even when they turn persecuting apostates; yet if they be not gained by His long-suffering patience, but, notwithstanding, go on to persecute truth, and to maintain their damnable p. 220heresies, He will quit them at the last, by suffering them to make total apostasie from Him: for, the Jewish Synagogue, though persecuting Truth, and maintaining Justification by Works, and several other Errors, was not yet cast off by God, but was to be rejected shortly after this, as is not obscurely hinted at by the Apostle while he citeth this Scripture, leaving the application of it unto themselves, Cast out the bond-woman and her son, &c. 3. As it is no small disadvantage to Truth, and to those who do maintain it, when their persecuting adversaries do lurk under the mask of God's true Church, and are generally taken for such: So it is no lesse comfort when God taketh off that mask, and maketh it appear unto the world, that they are not the Church of God, but the Synagogue of Satan: for, the Apostle's scope, is, to comfort the Christian Church, that the Jewish Synagogue, who for the time gave out her self and was generally taken for the true Church, and thereby procured no small authority to her erroneous doctrine and way, should shortly be cast out, and not have so much as the face of a Church; What saith the Scripture? Cast out the bond-woman. 4. There is no Salvation, nor any hope of Salvation unto any who are without the true Church: for, the Jewish Synagogue being once un-churched, her children, and those who adhered in all things to her, were debarred from the heavenly inheritance, as Agar and Ishmael once being cast out of Abrahams family, Ishmael was thereby debarred from having any part in the promised Land; Cast out the bond-woman and her son: for the son of the bond-woman shall not be heir, &c. 5. The Doctrine of Justification by Works, when it's not only doctrinally maintained, but also practically walked in, doth exclude the maintainer of it from having any part in the Kingdom of Heaven: for, so much was prefigured by the son of the bond-woman, against whom a sentence is passed, that he shall not be heir with the son of the free-woman.

p. 221Vers. 31. So then, Brethren, we are not children of the bond-woman, but of the free.

HE comforteth them, thirdly, from this, That they who for the time were persecuted by the Jewish Synagogue, were not children of the bond-woman, or members of that company and society, which was prefigured by Hagar, and so in no hazard from the former terrible sentence, but being children of the free-woman, or members of that Church which was prefigured by Sarah, they had right to the heavenly inheritance; whereby, as by all which he hath formerly said, he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works, and their tenacious adherance to that ancient Pedagogie of Moses, as they would not exclude themselves from the heavenly inheritance. Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godlesse; So he ought most carefully to guard such denunciations as those; lest they to whom they do not appertain make application of them, and be discouraged by them: for, Paul doth guard the former denunciation, while he saith, So then, we are not children of the bond-woman. 2. The heavie denunciation of fearfull judgments to come upon any, are speaking warnings unto us to flee from that way wherein those have walked who are so threatned: for, having shewn that the bond-woman with her son, were to be cast out, he inferreth, So then we are not children of the bond-woman, but of the free, which hath the force of an indirect exhortation to quit all relation unto the bond-woman, as they would escape the threatned judgment.