Paraphrase of the Hard Texts of Scripture, Scripture 44

Paraphrase of the Hard Texts of Scripture · Scripture 44

p. 259THE EPISTLE OF S. PAVL THE APOSTLE TO THE GALATIANS.

CAP. I.

WHo gave himselfe to death,4 Who gave himselfe for our sinnes, that hee might deliver us from this present evill world, according to the will of God, &c. for the saving of us from our sinnes, that he might deliver us from the corruption of this present wicked world, and from the condemnation due thereunto; according to the eternall counsell, and good pleasure of God, our heavenly Father.

I marvell that ye are so soone removed from Christ your Saviour,6, 7 I marvell that you are so soon removed from him that called you into the grace of Christ unto another Gospel, which is not another; but there bee some that trouble you, and would pervert the Gospel of Christ. which hath so graciously vouchsafed to call you to the profession of his name, unto another doctrine (cōcerning the conjoyning of the law with Christ) which is by the teachers thereof called a Gospell; But in truth, it is no Gospell at all; neither can there be any other Gospell besides that truth of God, which ye have received from us; howsoever there be some false teachers that trouble, and distract your hearts, and labour to pervert, and adulterate the only true Gospell of Christ.

But though we, or, if it could be possible, an Angell from heaven, should preach any other doctrine to you, under pretence of a Gospell, then that which ye have received already from us, let him be defied, and accursed.8 But though wee, or, an Angel from heaven preach any other Gospell unto you, then that which wee have preached unto you, let him be accursed.

Thus confident am I of the truth of the Gospell,10 For doe I now perswade men, or God? or doe I seek to please men? For if I yet pleased men I should not be the servant of Christ. upon sure grounds; for doe I now herein goe about to be approved of men, or of God rather? Surely it is not the allowance or applause of men, that I seek; for if I made this the scope and drift of my labours, to please men, I should not be the servant of Christ, but of men, rather.

It is no humane, but a divine Gospell.11 Is not after man.

Who had designed, and destined me,15 Who separated me from my mothers wombe & called me by his grace. even from my mothers wombe, to this worke of my Apostleship, and of his mere grace and mercy called me.

To reveale his sonne Christ unto me,16 To reveale his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood. not for my own p. 260private good only, but, that I might declare him amongst the heathen, immediately I consulted not with any mortall man, for his information in this mystery of the Gospell.

19 Save Iames the Lords brother.Save James the kinsman or cosen german of Christ.

CAP. II.

2 And I went up by revelation, and communicated unto them that Gospell, which I preach among the Gentiles, but privately to them which were of reputation, lest by any meanes I should runne, or had run in vaine.I Went up, not of mine owne head, but by the appointment, and revelation of God; and because there was a seeming difference betwixt the course that I tooke in my preaching, and planting the Gospell, and theirs (they permitting circumcision where they preached, I not permitting it) I was willing to communicate unto them the course which I held among the Gentiles; but not in open hearing, but privately, to those which were in chiefe account; viz. Peter, James, and John; lest by any meanes I should have beene thought to have gone a wrong way to worke, in my ministerie.

3 But neither Titus, who was with me, being a Greeke, was compelled to be circumcised.But so ordered I the matter, that not so much as Titus, who was with me in that journey, (being a Gentile and a Grecian) was compelled (notwithstanding the importunity of some) to be circumcised.

4 And that because of false brethren unawares brought in, who came in privily to spie out our liberty, which we have in Christ Iesus.And that chiefely, because of some false brethren of my nation, the Jewes, who were secretly, and underhand brought in, and set, as spies, to prye into that liberty which we have in Christ Jesus; whereby wee doe justly hold our selves freed from these legall ceremonies and observances; and laboured by their inforcement, to draw us unto that bondage of the Mosaicall law, from which we were delivered by Christ.

5 To whom we gave place by subjection, no not for an houre, that the truth of the Gospell might continue with you.To whom we yeelded not an inch, nor gave subjection for so much as an houre, but opposed them effectually; that ye might well finde that it was no other, then the truth of the Gospel, which we had delivered to you, and that ye might resolve to persist therein.

6 But of these who seemed to bee somewhat (whatsoever they were, it maketh no matter, God accepteth no mans person.)But of these great Apostles, who carried much sway in the Church, and seemed persons of eminence, whatsoever they were, all is one to mee; (God doth not accept of any mans person, as more regarding him, because he is great, learned, well-spoken) even the best of them in conference, added nothing to mee, nor taught mee any thing that I knew not.

7 But contrariwise when they saw that the Gospell of the uncircumcision was committed unto me, &c.But contrariwise, when they saw that I was made the p. 261Apostle of the Gentiles, as Peter was of the Jewes.

So verse 8.

And when Peter, James, and John,9 And when Iames, Cephas, and Iohn, who seemed to be pillars, perceived the grace that was given unto me, they gave to mee, and Barnabas the right hands of fellowship, &c. who were justly accounted to be the pillars of the Church, perceived that great measure of grace, and mercy, which God had vouchsafed unto mee, in so miraculous a call to my Apostleship, they did willingly admit me, and Barnabas into the society, and partnership of this great worke; consenting that wee should go to convert the heathen, and they the Jewes.

Thus wee went about our great and holy taske;11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. but when Peter was come to Antioch, where I was, I withstood him openly, and professedly; because indeed hee was worthy of blame, and opposition.

For, before that,12 For before that certaine came from Iames, he did eate with the Gentiles: but when they were come, hee withdrew and separated himselfe, fearing them which were of the Circumcision. certaine Jewes came thither from James; he did familiarly converse at meales, and upon all other occasions, with the Gentiles, as making no difference betwixt them and Jewes; but when those Jewes were come to him, from James, he withdrew and separated himselfe from the Gentiles, as if they had beene uncleane, and unfit to be conversed with; belike fearing the offence of those Jewes which were newly come unto him.

And the other Jewes which were with him before,13 And the other Iewes dissembled likewise with him, insomuch that Barnabas also, &c. following his example, dissembled also with him, and withdrew themselves from the Gentiles, insomuch as Barnabas also (my companion) began to be drawn away with them.

But when I saw that they halted thus;14 But when I saw that they walked not uprightly according to the truth of the Gospell, I said unto Peter before them all, If thou being a Iew livest after the manner of Gentiles, and not as doe the Iewes, why compellest thou the Gentiles to live as do, &c? and went not sincerely on, according to the truth of the Gospell (wherein wee have learned that the partition wall is broken downe, and that in Christ there is neither Jew nor Gentile) I said boldly unto Peter before them all; If thou being naturally borne a Jew, livest in a free fashion, after the manner of the Gentiles, without any regard of the strict observation of the Jewish rites, why doest thou compell those, which are borne Gentiles, to live according to the rules of the Jewish strictnesse?

Wee who are Jewes by nature,15, 16 Wee who are Iewes by nature, and not sinners of the Gentiles, knowing that a man is not justified by the workes of the Law, but by the faith of Iesus Christ, even we have beleeved in Iesus Christ. and therefore (as it might seeme) peculiarly chosen, and priviledged by God, and not Gentiles, who have beene heretofore censured, and rejected for impure and uncleane persons:

Even wee, well knowing that a man is not justified by the workes of the Law, but by faith in Jesus Christ, have beleeved in Jesus, &c.

p. 26217 But if while wee seeke to bee justified by Christ, wee our selves also are found sinners, is therefore Christ the minister of sinne? God forbid.Thus I said to Peter, and that justly and truly; How is it then? if wee leaving our confidence to be justified by the workes of the Law, and seeking to be justified by Christ, be yet found to bee sinners; shall wee therefore say that Christ came to strip us of that righteousnesse, which we might have hoped for in the Law, and to leave us as sinfull and polluted men, under the state of sinne, and death? God forbid, that wee should teach such doctrine.

18 For if I build againe the things which I destroyed, I make my selfe a transgressour.For, as for me, I have alwaies hitherto preached the death and abolition of sinne, by the power of Christs death, and if I should now preach the power and prevalence of sinne, over the soule (notwithstanding that death of Christ) I should build up that, which I have formerly destroyed; and make my selfe justly censurable.

19 For I through the law am dead to the Law, that I might live unto God.It is not the justice of Christ, that voids the Law, or disables it from justifying us; no, it is the Law it selfe that kils her followers alone; I my selfe by the power and rigour of the Law, am a dead man to the Law; insomuch as it condemnes mee for not keeping it; and puts me out of all hope and confidence in my selfe, or it; that I might seeke unto God, for that life of faith, which is onelyonly to be found in, and by Christ.

20 I am crucified with Christ, neverthelesse I live, yet not I, but Christ liveth in mee, and the life which I now live in the flesh, I live by the faith of the Son of God.As my Saviour was crucified, so am I crucified with him; and by the power of his death am dead to my sins, and corruptions: But though I be dead, one way, yet I live another: yet I know not whether I may properly say, that I live, or rather that Christ lives in mee; for as my soule animates my body, so Christ animates (as it were) my soule; and moves and workes in me; and the life which I now live, is not a carnall, but a spirituall life; not the life of nature, but of grace, wrought in mee by the power of faith in the Sonne of God, &c.

21 I do not frustrate the grace of God: for if righteousnesse come by the Law, then Christ is dead by the Law.Howsoever other men may be joyning Christ and the Law together; I for my part will not be so injurious to the grace of Christ, as to frustrate it by adding a partner to it; for surely if righteousnesse be to be had by the workes of the Law, then Christ is dead in vaine.

CAP. III.

1 O foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Iesus Christ hath beene evidently set forth, crucified among you?O Yee foolish Galatians, how comes it to passe, that ye are so bewitched, by your glozing, and false teachers, as to be carried away from your obedience to the truth of the Gospell; yee, which have had Christ Jesus p. 263so clearly, and openly preached unto you, as if yee had seene him hanging upon the crosse before you.

Let me aske you but this question;2 This onelyonly would I learne of you, Received ye the Spirit by the workes of the Law, or by the hearing of faith? Yee beleeve that ye have received the Spirit of God; tell mee then, whence had you it? did you receive it by doing the workes of the Law; by the gift of these circumcisers? or did yee receive it upon your hearing, and beleeving of the Gospell, and that word of faith which ye heard of us?

Are ye so foolish, as having begunne in the profession of the doctrine of justification by faith,3 Are ye so foolish? having begun in the Spirit, are yee now made perfect by the flesh? ye will now seeke to be perfected by circumcision in the flesh, and other carnall observances?

Have ye in vaine suffered so much for the defence and profession of the Gospell? if, at least, it be in vaine;4 Have yee suffered so many things in vaine? if it be yet in vaine. as certainly it is in vaine, if ye now flye off from the sincerity, and truth thereof.

The Apostles of Christ, who by laying on of hands gave you the miraculous gifts of the Spirit, and wrought strange wonders among you, did they do it upon your doing of the workes of the Law, or upon your receit of the doctrine of faith?5 He therefore that ministreth to you the Spirit, and worketh miracles among you▪ doth hee it by the workes of the Law, or by the hearing of faith?

Preached before unto Abraham,8 Preached before the Gospell unto Abraham, saying, In thee shall all nations be blessed. even ere he was circumcised, this glad tidings of the Gospell; saying, Thy name shall be used in all benedictions; and thou shalt be a patterne and rule of blessings to all nations.

So then they which do truly beleeve, are so blessed, as faithfull Abraham was.9 So then, they which be of faith, are blessed with faithfull Abraham.

For, as many as depend upon the workes of the Law for their justification, are under the curse, in not performing the Law; as it is written: Cursed, &c.10 For as many as are of the workes of the Law, are under the curse. &c.

The Law doth not stand upon the requiring of our faith as a condition of our justification, and salvation; but stands upon these termes; The man that doth them, shall in, and by them obtaine life.12 And the Law is not of faith: but the man that doth them shall live in them.

Christ hath redeemed us from that curse,13 Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written: Cursed is every one that hangeth on tree, &c. which must needes follow upon the breach of the Law; in that hee, who was in his owne person most holy, and blessed; in the person of us sinners, and for us (for whose sinnes he came to satisfie his Father) hee is made a curse: as it is written, &c. See Deut. 21.23.

That the blessing which was promised to Abraham,14 That the blessing of Abraham might come on the Gentiles, through Iesus Christ. might, &c. that wee through faith, might receive that good Spirit of sanctification, which hee hath promised.

Brethren,15 Brethren, I speake after the manner of men: though it be but a mans covenāt, yet if it be cōfirmed, no man disanulleth or addeth thereto. let mee fetch an argument even from your humane affaires; If it be but a mans covenant, yet if it be ratified, and confirmed, no man takes upon him, to disanull, p. 264or to alter it: How much more shall the covenant, that God himselfe made with Abraham, be firme and inviolable.

16 Now to Abraham and his seed were the promises made. He saith not, and to his seedes, as of many, but as of one, and to thy seed which is Christ.Now to Abraham, and to his seed were the promises made; I will be the God of thee, and thy seed; And in thy seed shall all the nations of the earth be blessed; And though the word Seed, do in the signification thereof imply a collection, or multitude, yet in this sense it is, in the use, and intention of God, restrained to one, even Christ; who is, by a specialty, that seed of Abraham, by, and through whom the blessing is derived to all nations.

And this I inferre hereupon; this being an Evangelicall covenant, which was made before hand, with Abraham, of blessing and salvation, to be had by, and in his seede, Christ; it cannot be that the law which was given foure hundred and thirty yeares after, should disanull it; and make this so ancient, and firme a promise of none effect.17 And this I say, that the covenant that was confirmed before of God in Christ, the Law which was foure hundred and thirty yeares after, cannot disanull, that it should make the promise of none effect.

For the law and the promise cannot both stand together; if righteousnesse and salvation be by the workes of the Law, then it is not to be had, by vertue of the promise; But God gave it to Abraham, by promise;18 For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise. therefore not upon workes.

19 Wherefore then serveth the Law? it was added because of transgressions, till the seed should come to whom the promise was made, and it was ordained by Angels in the hand of a Mediator.If the promise then were sufficient; wherefore serves the Law? why came that so long after, if the promise, made so long before, were enough to save men? surely there are other uses of the law, and other occasions of the delivering of it. As (for one) the law was given to bridle and restraine the transgressions of men; to shew them their sinnes and imperfections, that in a sense of their vilenesse, they might seeke unto Christ, who is that seed in whom the promise of the blessing was both made and accomplished; and this law was ordained and given of God, by the ministery of Angels, in the hand of a third person, that should go betweene God, and his people, as a messenger or mediator; even Moses, who was to take the Law from the hand of Angels, and deliver it to the people.

20 Now a Mediator is not a Mediator of one, but God is one.Now a Mediator implies a difference; there cannot be a Mediator, where there is but one side; God being one therefore, the people must be the other party; and thereupon it will follow, that the law is so farre from an intendment of giving life, as that in the delivery of it, it argues a difference, betwixt God and his people.

21 Is the Law then against the promises of God? God forbid: for if there had beene a law given, which could have given life, verily righteousnesse should have been by the law.What then? is God in these proceedings, contrary to himselfe, in giving a law and promises contrary to each other? as if hee would have saved men by the Law first; p. 265and then altering his purpose resolved to save them by his promise? God forbid; No, God is constant to his owne determinations herein. For if men could have attained to life by the keeping of the Law; there had been no use of the righteousnesse of faith.

But now the Scripture hath made knowne to us our universall sinfulnesse, wherewith every soule is tainted, and bound over to death; so as no man can looke for any advantage from the law; so as now there is just roome made for the necessary supply of the promises of salvation by faith in Christ, to be obtained of all them, that beleeve in him.22 But the Scripture hath concluded all under sinne, that the promise by faith of Iesus Christ might be given to them that beleeve.

But, before this happy supply of faith came, we were all obnoxious unto the law, and to the condemnation threatned to the breakers of it; and were (as it were) shut up close prisoners under the law, and reserved for this comfortable release of faith, in that Saviour which should afterward be revealed.23 But before faith came, wee were kept under the law, shut up unto the faith, which should afterwards be revealed.

Wherefore the law was not intended to perfect us, as of it selfe, but onelyonly to bee our Schoole-master to train us up unto the higher forme of Christ; that by it we being convinced of our owne imperfections, and dangers, might seeke for our justification by faith in Christ.24 Wherefore the law was our Schoole-master to bring us unto Christ, that wee might be justified by faith.

But after that faith is once wrought in the heart, wee are no longer under the tyrannie, rigour, malediction of the Law; which is as the ferule of that hard Schoole-master.25 But after that faith is come, we are no longer under a Schoole-master.

For ye are all now the children of God, by faith in Jesus Christ,26 For yee are all the children of God by faith in Christ Iesus. even the children of God, not the slaves or pupils of the law; and therefore do now obey the law, as out of the duty of sonnes, not out of constraint; as a rule of life, not as a meanes of your justification.

For as many of you as have beene baptized into Christ, have made Christ your owne;27 For as many of you, as have beene baptized into Christ, have put on Christ. and are cloathed with his graces, with his merits.

God makes no difference now betwixt nations, and persons: all are alike, yea all are one to him, in Christ;28 There is neither Iew, nor Greeke; there is neither bond, nor free; there is neither male, nor female; for yee, &c. are all one in Christ Iesus. his acceptation doth not single out a Jew from a Greeke, but his mercy is indifferently extended to them all, without all respect of persons.

And if ye be Christs, then are ye that speciall seed of Abraham, to which the promise is made; and by consequence, ye are the inheriters of the blessing promised.29 And if ye be Christs, then are yee Abrahams seed, and heires according to the promise.

p. 266CAP. IIII.

1 Now I say, that the heire, as long as hee is a child, differeth nothing from a servant, though hee be lord of all.IT is with man under the law, as with a child under wardship or pupillage: let the child be never so great an heire, yet so long as he is under age, he is held downe; and differeth nothing, in his usage, from a servant, but is kept straitly in, under tutors, and governours, untill the full time limited by his fathers wil, or set by the laws, be expired.

3 Even so we, when we were children, were in bondage under the elements of the world:Even so it is with us, in this spirituall minority of ours we were under the bondage, and wardship of the law of ceremonies:

4 But when the fulnesse of the time was come, God sent forth his Sonne made of a woman, made under the law,But, when the time, which our heavenly Father had prefixed, for our freedome, was fully comne, God sent forth his Sonne, made of a woman, and made voluntarily subject unto the law,

To redeeme us that were in bondage to the law, that we might now attaine those full and ample priviledges,5 To redeem them that were under the law, that we might receive the adoption of sonnes. and liberties, which belong to us as sonnes, by the vertue of his gracious adoption.

6 And because yee are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.And, because ye are his truly-adopted sonnes; God hath given you the comfortable sense, and assurance of his mercy; in that he hath given unto your hearts, the holy Spirit, even the Spirit of his Sonne; which with an holy vehemency inables you to lay claime to God as your owne, and to speake to him by the name of Abba, Father.

9 But now after that ye have knowen God, or rather are knowen of God, how turne ye againe to the weake and beggerly elements, whereunto ye desire againe to be in bōdage?But now after that ye have knowne God, and his will; yea rather, after that God hath so knowne you, as to accept you to mercy, and to reveale his will unto you; how is it that ye being thus indeared to God, yet turne backe to the base, and impotent ceremonies of the law, from which ye were freed, as if ye were fond of that bondage whereof ye are acquited?

10 Ye observe daies, and moneths, and times, and yeares.Yee stand upon the Judaicall observations of those new Moones, and Sabbaths, of the seaventh monethmonth, of the solemne festivities, and of Jubilees, which the Mosaicall law hath prescribed.

12 Brethren, I beseech you be as I am: for I am as ye are, ye have not i…jured me at all.Brethren, I beseech you be ye so affected to me, as I am to you; and be ready to follow my example in leaving these rituall observations, as I am ready in all indifferent things to conforme my selfe unto you. And if I have spoke sharply to you in this point, thinke not that it is out of any discontentment, or private displeasure against you; for yee have not wronged me at all.

13 Yee know how through infirmitie of the flesh, I preached the Gospell unto you at the first.Ye know that when I first came amongst you and p. 267preached the Gospell to you, though I was then much opposed, and outwardly afflicted, and demeaned my self in an homely, and meane manner.

Yet ye then did not despise or reject me,14 And my temptation which was in the flesh, ye despised not, nor rejected, but received me as an Angell of God, even as Christ Iesus. because I was thus afflicted, and meane in my outward port and cariage; but received me with all alacrity, and reverence; so as if an Angell of God had comne amongst you, yea, if my Lord Jesus should in person have comne to you, yee could not have shewed more outward respect to him.

Where is then that blessednesse, which ye spoke of?15 Where is then the blessednesse you spake of? for I beare you record, &c. professing how happy ye were in such a teacher, for I beare you record, &c.

These false teachers make shew of much zealous affection that they beare you; as if they wooed your love;17 They zealously affect you, but not well: yea, they would exclude, that you might affect them. but it is but colourable, and ill-grounded; they would draw away your respect to us, that ye might be wholly devoted to them.

But it is good to be zealously affected towards good men, and upon good grounds alwaies;18 But it is good to be zealously affected alwaies in a good thing, and not onelyonly when I am present with you. and when ye have once placed your good liking and opinion, as ye did once upon me, not to be easily removed from it; but to continue it still, as well in absence, as in presence.

My little children,19 My little children, of whom I travaile in birth againe, untill Christ be formed in you. whom I have once begotten unto Christ, by the Gospell; and of whom (as being now relapsed to Judaisme) I am now in travell againe, till I have recovered you to that sincere faith, and perfect liberty in Christ, which ye once had.

I desire to be personally present with you, now,20 I desire to be present with you now and to change my voice: for I stand in doubt of you. that I might frame, and alter my speech with you, according as I should see occasion, one while reproving, another while incouraging you; one while applauding you, and another while bemoaning and bewailing your danger; for, indeed I am in much doubt of you.

Tell me, ye that have so much desire to fall backe,21 Tell me, ye that desire to be under the law, do ye not heare the law? and to be under the bondage of the law, if ye have such a minde to Moses, doe but heare what Moses hath told you.

For, it is written, you know, in him;22 For it is written, that Abraham had two sonnes, the one by a bondmaid, the other by a free-woman. that Abraham had two sonnes, the one, Ismael, by his bond-woman Hagar, the other, Isaac, by his true wife, Sara.

Abraham was indeed the naturall Father to them both, but, as for Ismael, who was the bond-womans sonne, he had nothing but nature in him;23 But he who was of the bond-woman, was borne after the flesh, but he of the free-woman was by promise. as he was conceived in an ordinary manner, so, he had nothing but mere flesh, derived from Abraham; but Isaac, that was the sonne of Sara, the free-woman, and lawfull wife of p. 268Abraham, was both extraordinarily conceived upon the promise made by the Angell, and was the sonne of Abrahams faith; to, and in whom the promise of blessing made to Abraham was accomplished.

24 Which things are an allegory; for these are the two covenants, the one from the mount Sinai, which gendereth to bondage, which is Hagar.Which, as it is a true history, so it is an allegory also of spirituall things; for these two mothers resemble, and expresse the two covenants; Sara, the covenant of grace; and Hagar, the covenant of workes; This Hagar then bringeth forth children to bondage.

25 For this Hagar is mount Sinai in Arabia, and answereth to Ierusalem, which now is, and is in bōdage with her children.Which same thing is also typed forth unto us by Sinai, and Jerusalem; For this Hagar is a figure of mount Sinai in Arabia (out of the bounds of the promised land) where the law was given, and representeth the present Jerusalem, as it now stands, under the bondage of the law, to which she, and her children have subjected themselves.

26 But Ierusalem which is above is free, which is the mother of us all.But the spirituall Jerusalem, which is the Church of the new Testament, gathered by the heavenly grace of God, is free from all these slaveries of the ceremoniall law; which Church is the mother of us all, and commucateth therefore her freedome unto us.

27 For it is written, Rejoyce thou barren that bearest not, breake forth and cry, &c.See Esay 54.1.

Now brethren, we Christians are (as Isaac was) the sonnes of the freewoman,28 Now we, brethren, as Isaac was, are the children of promise. and those to whom the promise of blessing is both made, and performed.

29 But as then he that was borne after the flesh, persecuted him that was borne after the Spirit, even so it is now.But, as then, Ismael, which was the merely naturall sonne of Abraham, persecuted Isaac, that was borne, above the power of nature, by the wonderfull worke of God, and also renued by the Spirit of God; Even so it is now; the sonnes of the bond-woman, those that will needs be slaves to the law, persecute, and oppose those free Christians, which know themselves exempted there-from.

30 Neverthelesse, what saith the scripture? cast out the bond-woman, and her son, for the son of the bond-woman shall not be heire with the son of the free-woman.Neverthelesse, even as Sara said to Abraham, Cast out the bond-woman and her sonne; for, &c. Even so hath God determined concerning the Jewish Synagogue, and their abettors, which stand for the law, that he will cast them off, and bereave them of all the priviledges of his Church, and the inheritance of children.

31 So then, brethren, we are not children of the bond-woman, but of the free.So then brethren, we see how to account our selves; we are not children of Hagar the bond-woman, that we should be under the law, but, of Sara the free-woman, that wee should be under grace.

p. 269CAP. V.

STand fast, therefore, in that spirituall liberty,1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not intangled again with the yoak of bondage. from the law of ceremonies, wherewith Christ hath made you free, and be not againe drawne into a willing bondage, and servitude unto them.

There is more in this your yeeldance to these rites,2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. then ye are aware of; Behold, I Paul say unto you, that if now, after yee have beene informed so fully in the truth of the Gospell, ye be circumcised, as in obedience to the law, Christ shall profit you nothing; ye doe, what in you lieth, frustrate the death of your Saviour.

For, I testifie againe to every man,3 For I testifie againe to every man that is circumcised, that he is a debtor to doe the whole law. that whosoever is circumcised, doth by this signe professe himselfe, and so becomes, bound to keepe the whole law, and every rite thereof; for circumcision is a badge of Judaisme; and whosoever yeeldeth thereunto, makes himselfe liable to all those manifold, and burdensome observations of the law.

It is a fearefull, but most sure word;4 Christ is become of no effect unto you: whosoever of you are justified by the law, ye are fallen from grace. whosoever of you seeke to be justified by the law, hath renounced the benefit of grace, and Christ is becomne of no effect unto him; forasmuch as the purpose of Christs comming, and all his active, and passive obedience was to free us from the law, and to justifie and acquite us from our sinnes.

For we who are renued by the Spirit of God,5 For we through the Spirit wait for the hope of righteousnesse by faith. are by the same Spirit taught to expect full justification from faith in Christ, and not from the workes of the law.

For in Jesus Christ, and his Kingdome, the Church,6 For in Iesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. neither is any man the more respected for his circumcision, nor lesse regarded for his uncircumcision; but every man is accepted of God, according to that measure of true faith, which he hath in him; I meane not an idle and dead beleefe, but a lively and operative faith, such a one as worketh by love.

Ye went on very forwardly, and commendably,7 Ye did run wel, who did hinder you, that yee should not obey the truth? in the course of Christianity; who did stand in your way, and stop those good proceedings of your obedience to the truth of the Gospell?

Surely, this perswasion of retracting you,8 This perswasion commeth not out of him that calleth you. commeth not from God, who called you forward into this good way; but it comes from Satan and his wicked instruments, your false teachers.

But take heed, brethren,9 A little leaven leaveneth the whole lumpe. a little false doctrine may infect and poison your whole profession.

p. 27010 I have confidence in you through the Lord; that you will be none otherwise minded, but he that troubleth you, shall beare his judgement, whosoever he be.And I am confident in you, through the goodnesse of God working in you, that ye will not be transported thus lightly, with erroneous doctrine, but that ye will continue constant unto that truth, wherein you have beene informed; But whosoever he be that hath thus troubled the peace of the Church, and laboured to seduce you, shall be sure to feele the just judgement of God upon him, for so great a sinne.

And, whereas the false teachers have suggested to you, that I my selfe am a favourer of circumcision,11 And I, brethren, if I yet preach circumcision, why doe I yet suffer persecution? then is the offence of the crosse ceased. and preach the lawfulnesse, and expediencie of it; they wrong both you, and me, in this mis-information; for, if I doe preach circumcision, why doe I yet suffer persecution? then that scandall and slander of the crosse, which the adversaries cast upon us (in teaching that by Christ crucified, and not by the workes of the law, men are justified) is utterly at an end; and all is peace betweene the Jewes, and us.

12 I would they were even cut off which trouble you.I would to God these injurious and vehement urgers of circumcision, and other Jewish rites, were utterly cut off; that the Church of Christ might be at peace.

13 For brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another.For, brethren, ye have beene by vertue of your Christian profession, called into a liberty, and freedome from legall observations; OnelyOnly, make ye a good use of this freedome; and doe not so demeane your selves, as if yee thought that ye were hereby let loose to all inordinatenesse, and licentious courses; But so serve one another by love, as that ye have care of the edification of each other in godlinesse.

15 But if yee bite and devoure one another, take heed that ye be not consumed one of another.But, if ye fall foule upon each other, by secret hostilities, and labour to undoe the fame, and good report of each other; and werry, and teare each other with factious oppositions, take heed lest ye be the authors of each others endlesse confusion.

16 This I say then, walk in the spirit, and ye shall not fulfill the lust of the flesh.Walke ye, and live according to the information, and guidance of the holy Spirit of God; and ye shall not be carried away with the vaine and sinfull lusts of the flesh.

17 For the flesh lusteth against the spirit, and the spirit against the flesh, &c.For there is a continuall enmity betwixt the flesh, which is our corrupted nature, and the spirit, whereby we are regenerated; so as the flesh lusteth, &c.

18 But if ye be led of the spirit, ye are not under the law.But if ye be led by the Spirit of God, ye are not under the bondage of the law; but doe, out of your free love unto God, yeeld cheerfull obedience to him.

19 Now the workes of the flesh are manifest, &c.Now the workes of our corrupted, and depraved nature are manifest, &c.

p. 271And they that are Christs,24 And they that are Christs, have crucified the flesh with the affections and lusts. have so farre crucified this corrupt nature, with the affections and lusts thereof, as that, howsoever they have some remainders of life, in them; yet, they have not so much vigor, as to raigne, and rule in them.

If then,25 If we live in the Spirit, let us also walke in the Spirit. we be perswaded that the Spirit of God is in us, and that we have a true spirituall life in him, let us also walke, so, as may become the guidance, and direction of the same Spirit.

CAP. VI.

BRethren, if a man, through weaknesse,1 Brethren, if a man bee overtaken in a fault; yee which are spiritual, restore such a one. be overtaken with some sinne, ye that are regenerate persons, and know what our nature is, restore such a one, &c.

Beare ye mutually the burdens of each others infirmities;2 Beare ye one anothers burdens, and so fulfill the law of Christ. we all have our load, it must be our care, and desire to ease each other in the bearing of them: and so in loving each other we shall fulfill the law of Christ.

Let no man stand upon the points of his owne skill,3 For if a man thinke himselfe to be something, when he is nothing, he deceiveth himselfe. righteousnesse, perfection; For, if a man thinke himselfe to be something, when indeed he is nothing, his overweening befooles him.

Let every man trie, and examine his owne actions,4 But let every man prove his owne worke, and then shall he have rejoycing in himselfe alone, and not in another. by the rule of Gods word, and then shall he (finding them sincere and upright) finde cause of rejoycing in the testimonie of his owne conscience; and not stand upon the opinions of others.

For every man shall be answerable to God for his owne actions, and not for other mens.5 For every man shall beare his owne burthen.

Let him that is taught in the word, by way of just thankfulnesse, and retribution, communicate to him that teacheth him, in all outward good things;6 Let him that is taught in the word, communicate unto him that teacheth, in all good things. returning to him temporall blessings in lieu of those spirituall, which he receiveth from him.

Let no man, when he unjustly drawes backe his hand from the maintenance of Gods ministers,7 Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reape. pretend excuses; Be not deceived; God is not mocked, and eluded by our shifts; but what, or howsoever a man soweth in the distribution of these earthly things this way; in the same manner, and measure shall he reape from the hands of God.

He that bestoweth these outward good things only8 For he that soweth to his flesh, shall of the flesh reape corruption; but hee that soweth to the Spirit, shall of the Spirit reape life everlasting. p. 272upon the pampering of himselfe, and regards none, but his owne private pleasure, or profit, in disposing of them, that man shall be rewarded accordingly; for these carnall respects of his shall end in losse, and corruption; but hee that bestowes them to holy, and Spirituall purposes, being therein led and directed by the Spirit of God, shall by the goodnesse of that same Spirit, (graciously remunerating him) receive eternall life.

10 As wee have therefore opportunity, let us do good to all men, especially unto them, who are of the houshold of faith.Let us be ready to do good, and liberally to distribute these earthly things to all, that have need, but especially to all our fellow Christians; and amongst them, yet more particularly, to those that have the oversight of this family of God.

12 As many as desire to make a faire shew in the flesh, they constraine you to be circumcised: onelyonly lest they should suffer persecution for the crosse of Christ.As many as affect glory, and popularity, and their own ease, & safety, urge unto you a necessity of being circumcised; providing herein for their owne quiet, and indemnitie: lest they should from the Jewes suffer persecution, for preaching the full effect of the death, or crosse of Christ, without the workes of the Law.

13 For neither they themselves who are circumcised keepe the Law, but desire to have you circumcised, that they may glory in your flesh.For neither doe these Judaizing teachers themselves, though they be outwardly circumcised, keepe the Law in other things; so as it is plaine that they doe not urge these matters out of any true zeale to the Law, but onelyonly they would draw you in, that they might glory of the circumcision of your flesh, as if they had converted you to their Judaisme.

14 But God forbid that I should glory, save in the crosse of our Lord Iesus Christ, by whom the world is crucified unto me, and I unto the world.Let them glory of what they will, boasting of the validity and use of their fleshly circumcision; but for mee, God forbid that I should glory in any thing, save in the benefit of the crosse, and passion of our Lord Jesus Christ; by whom the world is crucified to mee, so as it prevailes not against mee, to carry mee away from my holy courses: and I am crucified to the world, so as I affect not the glory and vanity thereof.

15 For in Christ Iesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature.For in Christ Jesus, and his acceptation, and in true Christianity, there is neither respect to circumcision, and the rest of those legall observations, or to any priviledges thereby challenged; nor yet to uncircumcision, or any of that secular learning, and wisdome, which is bragged of among the Gentiles; nothing carries it there, but a new creature; he that is regenerate is a true servant of Christ, and is accordingly regarded of him.

16 And as many as walke according to this rule, peace be on them and mercy, and upon the Israel of God.And as many as walke according to the rule, that I have in this my epistle commended unto you, seeking justification onelyonly by Christ, without the workes of the law, peace be unto them, and mercy; and not to them onelyonly, but to the whole Church of God, every where.

p. 273I have given you a true Apostolicall decision of the controversie moved amongst you:17 From henceforth let no man trouble me, for I beare in my body the markes of the Lord Iesus. let no man be further troublesome to me; but rest in this sentence of mine: well may I challenge this at your hands; for I beare in my body the markes of the sufferings which I have endured for the name of our Lord Jesus.