Redemption from the Curse, Chapter 1
CHAP. I. The introduction, ſhewing the coherence, ſcope, and ſumm of the Text, in three concluſions.
THe Apoſtle Paul writ this Epiſtle to the Churches of Galatia, with his own hand; ſo we find chap. 1, 2. & 6.11. This countrey was ſcituate in Aſia the leſſe,See Calvin, P…ſcator, Bullinger, Paraeus, &c. and the inhabitants thereof (as ſome Hiſtorians report) were anciently deſcended from the Galli or French, who growing a very numerous people, were inforced to ſeek abroad into forraign coaſts for convenient habitation; ſome of them coming into theſe parts, and lighting upon a countrey which bordered upon Cappadocia and Bithynia, ſate down there, and called it (in reference to their firſt Original) Galatia, ſee 1 Pet. 1.1.
Who was the firſt that preached the Goſpel among them, and was the inſtrument to reduce them from their Gentiliſme to the faith, and profeſſion of Chriſt, whether it was S. Paul or ſome other of the Apoſtles, as it is not eaſie to determine, ſo neither is it neceſſary for us to know. This is certain; 1. That there were Churches planted in that region, chap. 1, 2. 1 Cor. 16.1. 2. That Paul and his companions travelling through thoſe parts, were forbidden to preach the word in Aſia, Act. 16.6. Yet, 3. That he preached the Goſpel unto them in his ovvn perſon, ſee chap. 1.8.11. and 4.13. (probably at that time vvhen he paſſed through that region, before the inhibition came to him) and 4. That after all this, he vvent over that countrey again, and ſtrengthened all the diſciples in the truth of the Goſpel, vvhichwhich they had received, Act. 18.23.
But as it often fell out, that the Churches began too ſoon to degenerate, and decline from their primitive purity:*Vergere in pejus. ſo theſe Galatians vvere quickly removed from the ſimplicity of the Goſpel, by the inſtigation of the falſe Apoſtles, preſſing a neceſſity of circumciſion, and the obſervation of the Lavv of Moſes, to be joyned vvith Chriſt unto juſtification and ſalvation. And to the end they might the more eaſily prevail, thoſe deceitful vvorkers vvent about to ſlight, and debaſe the authority of the Apoſtle by all means poſſible.
Upon this occaſion he ſends them this Epiſtle, vvherein (after the inſcription) he chides them ſharply for their Apoſtaſie; then he aſſerts the truth of his doctrine, and authority of his Apoſtleſhip; for the clearing vvhereof, he ſets dovvn the ſtory of his life paſt, both in his Judaiſme and Chriſtianiſme: After vvhichwhich, he ſets upon the main buſineſs, to maintain the doctrine of juſtification by faith alone, vvhichwhich he proſecutes in this chapter, and the next; adding thereunto, an earneſt exhortation to ſtand faſt in their ſpiritual liberty, and to the practiſe of other Chriſtian duties of ſpeciall concernment, and ſo concludes.
We ſhall fetch the coherence no higher, then from the 6 verſe of this chapter. The hinge of his diſputation runs upon this concluſion, We are juſtified by faith alone, without the works of the Law.
To make the proof more clear and full, he brings Arguments both for the Affirmative, and for the Negative.
The Affirmative part is, We are juſtified by faith alone: To prove this, he layes down tvvo Arguments.
1. Dravvn from the example of Abraham; look by vvhat vvay or means Abraham our Father vvas juſtified, by the ſame are all his children juſtified, but he was juſtified by faith alone: Ergo ver. 6, 7.
2. Drawn from Gods mind touching this, made known beforehand, Look how the Scripture chalks out Gods way of juſtifying the Gentiles in aftertimes, that way they are juſtified, but faith in Chriſt is the way which it hath chalked out, Ergo ver. 8, 9.
The Negative part is, We are not juſtified at all by the works of the Law; and for this alſo he brings two Arguments.
1. Drawn from the ſentence of the Law it ſelf. If the Law it ſelf do ſolemnly pronounce a curſe upon all that depend upon it, then juſtification is not by the works of the Law: for if it juſtifie it bleſſeth: if it curſe, how doth it juſtifie? but the Law doth ſo pronounce, Ergo ver. 10.
2. Drawn from the inconſiſtence of theſe two, the Law and faith. Its onelyonly by faith that the ſinner is juſtified, and ſo lives; but the Law is not of faith. Theſe two in the buſineſſe of juſtification flie aſunder, and cannot ſtand together; even as grace and works do in the decree of election, Rom. 11.6. Ergo ver. 11, 12.
Now whether theſe words be intended for a new argument,*Summum et potentiſſimum argumentum, Jun. Paral. or onelyonly for an amplification of ſomething before delivered, is doubtful; if the former, then the ground of the argument muſt be the near connexion of Redemption and Juſtification, thus,
If Chriſt hath redeemed us from the curſe of the Law, then we are not juſtified by the works of it: for if Juſtification may be had by the Law, then there is no need of Redemption by Chriſt; ſo the Apoſtle reaſoneth, chap. 2. But Chriſt hath redeemed us from the curſe of the Law. Ergo.
But I rather chuſe to take it for an amplification of that, ver. 10. concerning the curſe of the Law (although to our purpoſe it matters not, whether way we take it) by way of prevention of an objection. Some might ſay, if that be ſo indeed, that the Law doomes all men accurſed, which do not keep it; then we are all in a wofull caſe*Magna vox: Quomodo igitur ſanab…mur? Olevian. in Loc.; for none of us are able to keep it; therfeore the Law having pronounced us accurſed, we are accurſed with a witneſſe, paſt help & remedy, & then your doctrine of Juſtification proves a bootleſſe thing. Not ſo, ſaith the Apoſtle: for although by the ſentence of the Law, we lie under the curſe, yet we are not therefore helpleſſe; for Jeſus Chriſt hath wrought our redemption, diſanulled the curſe, and reſcued us from it, and ſo hath laid a groundwork for Juſtification by himſelf alone, and eternall bleſſedneſſe thereby, as v. 14.
I may call my Text a ſacred Oracle, or a Divine Axiom, holding forth the great work of Redemption by Chriſt. Obſerve in it.
1. The miſerable eſtate of mankind, implyed, under the curſe of the Law.
2. The remedy provided, Chriſt hath redeemed us from it.
3. The means whereby he hath procured this benefit, being made a Curſe, &c.
Or thus. Three main Truths are here preſented to our view.
1. What we are in our ſelves, under the curſe of the Law.
2. What Chriſt is made for us: a curſe.
3. What good he hath procured for us thereby; he hath redeemed us from it.
So that we have here three concluſions or Doctrines, which I ſhall propound, and proſecute in their order.
1. All men are under the curſe of the Law.
2. Chriſt was made a curſe for us, which are under the curſe of the Law.
3. Chriſt, by being made a curſe for us, hath redeemed us from the curſe of the Law.