beloved Christians let me exhort you all and especially you to whom the Lord hath carved out such a lot in things worldly that ye have abundance of time and leasure from your other imployments Give more of your time to the searching of Scripture and labour to understand the mind of God concerning your Salvation revealed therein Hereby shall you be preserved from being led aside by Satans emissaries who do erre not knowing the Scriptures Matth. 22. 29. Hereby ye shall be made wise unto Salvation and rendered victorious over your strongest lusts and throughly fitted for the most difficult duties while the Lord by His Spirit shall make the Scriptures profitable unto you for doctrine for reproof for correction for instruction in righteousnesse and thereby make you perfect throughly furnished unto all good works 2 Tim 3. 16 17. Only in order to the gaining of those rich advantages by reading Scripture ye would read not superficially but conscientiously attentivly and devoutly and do not slight to take what helps ye can get from the Labours of others for attaining to the increase of solid knowledge and sanctifying grace What humane frailties you discerne in this piece of mine which doubtlesse are not a few pitie them and so much the more pray for me that I may discern and amend them and if any will be so faithfull and free as to advertise me either immediately or by causing others to acquaint me with them I shall God willing be humbly thankfull and endeavour to make the best use I can of their freedom knowing that such reproofs will not break my head but be as a precious ointment The great and gracious God blesse all your endeavours for advancing your selves and your relations in knowledge and grace So prayeth Kilwinning Nov. 12. 1658. Your servant in the Lord JAMES FERGUSSON ERRATA Page Line Read 6 11 subscribe 10 24 5. 13 28 had deserted 1â— 28 their 20 7 believing â—1 6 their 24 15 dele to 36 9 wickednesse 37 15 32. 39 16 22. 40 23 went not up 52 5 our 53 23 acquired 54 28 2. 61 24 composing ibid 35 9. 19. 84 13 dele who 102 10 affections 131 10 inflicted 136 24 worth 163 20 doth succeed 166 3 ver 7. 171 7 17. 180 12 us sons 239 23 11. 283 11 may have 298 23 15. 315 7 sin and A brief Exposition of the Epistle of Paul to the Galatians The ARGUMENT PAul having planted several Churches in Galatia Act. 16. 6. and 18. 23. a region of Asia the lesse and being now as it seemeth a prisoner at Rome chap. 6. 17. some false Apostles had seduced these Churches from the sincere doctrine of the Gospel preached by Paul chap. 1. 6. perswading them that the observation of the Levitical Ceremonies now abolished was necessary chap. 6. 13. and that justification and salvation were partly from faith in Christ and partly also from their own works chap. 3. 2. and 4. 21. and that Paul was no lawful Apostle no wayes to be compared with the other Apostles who had seen Christ in the flesh as may be gathered from chap. 2. 6 9. and therefore his doctrine was but false Upon which occasion the Apostle writeth unto them this Epistle wherein his scope is to convince those Galatians of their Errors to reduce them to the right way to confirm them in the Truth and to presse upon them the duties of an holy life chap. 3 and 4 c. which he laboureth to effectuate after prefacing to ver 6. chap. 1. First by asserting the truth of the Gospel preached by him and the Authority of his own Apostleship to ver 15. of chap. 2. Secondly by vindicating the true doctrine of justification by faith and of the temporary use and abrogation of the Levitical Law and of the whole legal dispensation of the Covenant of Grace to the end of chap. 4. Thirdly by instructing them in the right use of Christian Liberty having exhorted them to stand to it and pointing out and pressing upon them the exercise of several Christian Vertues to ver 11. of chap. 6. From whence he concludeth the Epistle to the end of chap. 6. CHAP. I. IN the first part of this Chapter is the preface to the whole Epistle containing the party who did write it ver 1 2 the party to whom it was written ver 2. the salutation ver 3. a description of Jesus Christ from the work of Redemption ver 4. and a thanksgiving to God for this work ver 5. In the second part he reproveth the Galatians for their defection from the Gospel ver 6. to Errors which did overturn it ver 7. In the third part that he may justifie this reproof he asserteth the divine authority of the Gospel preached by him First by cursing those who should hold out another Gospel differing from it ver 8 9. Secondly from the scope of his doctrine and his aim in preaching it ver 10. Thirdly because both the first saving knowledge which he had of the Gospel and his office to preach it were immediatly from God and not from men whether Apostles or any other ver 11 12. whereof he giveth several evidences As first that ever untill the instant of his conversion he was a learned but persecuting Pharisee ver 13 14. Secondly that being miraculously converted and called he went presently with no small pains and hazard to discharge his Apostolick Office without instruction or authority received from any Apostle ver 15 16 17. Thirdly that after three years he went to Peter but not to be informed by him or to receive ordination from him or from any other Apostle ver 18 19. The truth of all which history he confirmeth by an oath ver 20. Fourthly that he preached as an Apostle in Syria and Cilicia with the approbation of the Christian Jews whom formerly he had persecuted ver 21 22 23 24. Vers. 1. PAUL an Apostle not of men neither by man but by Jesus Christ and God the Father who raised Him from the dead 2. And all the Brethren which are with me unto the Churches of Galatia IN these two Verses is the Inscription of the Epistle holding forth 1. Who did write it to wit Paul described from his Office and his Call to that Office which were both wholly divine as being immediately from God ver 1. And the Brethren with him such were eminent Professors but especially publick Preachers who then were with Paul and did give their testimony to those Truths contained in this Epistle though they were not the immediate Pen-men of the holy Ghost in it as Paul was 2. To whom the Epistle was written ver 2. From ver 1. Learn 1. Free-grace doth often light upon the most unworthy not only by giving grace and salvation to themselves but also making them sometimes instrumental for the Kingdom of Christ and for bringing about the salvation of others for Paul once a wicked persecutor 1 Tim. 1. 13 is now made an eminent Apostle Paul an
saved Act. 13. 48. and for the rest it will seal up their condemnation and make them inexcusable 2 Cor. 2. 16. for Paul his purging of himself from lying doth import some did suspect him for a liar and yet he ceaseth not to take pains upon them I lie not 3. It is not unlawfull for Christians under the New Testament to take an Oath providing it be with these conditions 1. That the thing which we swear be truth so was it in Paul's Oath I lie not 2. That there be weighty reasons for taking an Oath so was it here the glory of God the dignity of his Apostleship which was questioned by his adversaries the confirmation of the Faith of those Galatians and of all Christians as to the truth of the things asserted did call upon Paul to swear 3. That we swear only by the Name of God and not by the creatures Zeph. 1. 5. seing none but God can bear witnesse to the secrets of his heart who doth swear Act. 15. 8. So did Paul Behold before God 4. That we do not swear rashly but with great attention preparation and reverence seing an Oath is a kind of invocation 2 Cor. 1. 23. and a part of divine Worship Deut. 6. 13. Thus Paul prefixeth to his Oath a word of attention Behold before God I lie not Vers. 21. Afterwards I came into the regions of Syria and Cilicia 22. And was unknown by face unto the Churches of Judea which were in Christ. 23. But they had heard only That he which persecuted us in times past now preacheth the Faith which once be destroyed 24. And they glorified God in me FOlloweth a fourth Evidence to the truth of what he asserted ver 11 12. to wit That after he was driven from Jerusalem by persecution Act. 9. 29 30. he discharged his Apostolick Office in Syria and Cilicia his own Country Act. 21. 39. ver 21. and this with the approbation of the Christian Churches in Judea who although he was unknown unto them ver 22. and though they had heard by fame that he was the man who had formerly been a bloudy persecutor Yet God did so blesse the very report which they had of his Calling to preach as an Apostle and consequently of his miraculous Conversion ver 23. as they could not deny them to be divine as appeared by their acknowledging of God's mercy and power manifested in them and by their thanksgiving to God for them ver 24. Doct. 1. Though not one of the Apostles was universal Pastor and Bishop of the whole World above the rest seing all of them were endued with equal Authority by Christ Mat. 20. 26 27. Yet if this illimited power were to be pleaded-for unto any of them there should be more pretence of reason for placing of it in Paul than in Peter or any of the rest Paul being particularly ordained to be the Apostle of the Gentiles Act. 9. 15. and acknowledged heartily by the Jews to be so and having actually discharged his Office far and near as in Arabia and then in Damascus ver 17. and now in Syria and Cilicia as also at Rome Act. 23. 11. and having been the first planter almost of all the primitive Christian Churches among the Gentiles as appeareth from the history of the Acts and Paul's own Epistles and all this he did by immediate Authority from Jesus Christ ver 16. and was not sent out by Peter as his Deputy or Suffragan but in all things was his Equal chap. 2. ver 6 7 8. So little ground have the Papists to plead that Peter was universal Pastor above all the rest and much lesse that the Pope is Peter's Successor in this Charge Afterwards I came into the regious of Syria and Cilicia 2. A faithfull Minister of Jesus Christ will labour mainly to be known unto and acquainted with the People of his own Charge not ingyring himself upon the Charge of others or labouring so much as indirectly to draw the affections of People towards himself from those who are their own Pastors and particularly intrusted with the actual charge of their souls thus Paul was unknown by face unto the Churches of Judea as not having conversed familiarly with them though he had sometimes occasion to be among them in his frequent going to and returning from Jerusalem and that because they were a part of Peter's charge chap. 2. ver 7. Doct. 3. Immediately or very soon after Christ's Death and Resurrection the preaching of the Gospel hath been marvelously blessed in converting of numerous multitudes to Jesus Christ yea and more blessed than readily it hath been in any age of the Church since whereof this is one evidence amongst many other which are in the history of the Acts and in Paul's Epistles that at this time whereof Paul writeth which is supposed to be the fourth or fifth year after Christ's Ascension there were several Christian Churches planted with Officers and constituted according to the Rule of the Gospel even in Judea amongst that people who had hardened their hearts against the light Mat. 13. 15. and rejected and crucified the Lord of life 1 Thess. 2. 15. The Gospel was then new and fresh the Preachers of it unanimous among themselves the Truths insisted upon most by them were such as did relate to Faith in Christ and Repentance from dead works and the most necessary duties of a Christian-life besides that God's design was to bring the Gospel once in credit and request with a blinded and idolatrous World at the first breaking-up thereof and therefore the preaching of it was attended with more successe and a richer blessing at that time than ordinarily it hath been since Unto the Churches in Judea 4. Not only particular Believers but also whole visible Churches are in Christ though in a much different way real Believers are in Him savingly so as to be freed from condemnation by Him Rom. 8. 1 being knit to Him by the band of saving Faith Eph. 3. 17. and receiving the influence of saving graces from Him Joh. 7. 38 39. Again visible Churches are in Christ in the respects presently mentioned only as to the better part of them and with regard had to real Believers who alwayes are among them but besides this the whole bulk of visible Churches and of visible Church-members are in Christ so as they enjoy from Him outward priviledges and divine Ordinances Psa. 147. 19 20. the communication of common gifts from the Spirit of God 1 Cor. 12. 8. and some measure of divine protection more than the rest of the world Isa. 27. 2 3. and these all by vertue of their union with Him the bond whereof is the profession of His Name and of those substantial Truths which relate unto Him either personally or parentally which external union betwixt Christ and the visible Church is sealed up by Baptism The Churches of Judea which were in Christ. 5. Such power hath Christ over the hearts of very enemies so deep are His
suspect of favouring their Error and bearing down the rest with the pretended shew of their authority Thus Paul's adversaries did extoll Peter James and John as much preferible to him because of their personal prerogatives above him as appeareth from Pauls labouring so much to prove that they were no wayes superiour to him and to take off any prejudice which might rise against himself from their personal prerogatives of seeing Christ in the flesh and being Apostles before him But from those I learned nothing whosoever they were c. 3. In our esteem of persons and things our judgment ought not to be ruled by the approbation of men so as to put a price upon every thing which is commonly esteemed of among men Luke 16. 15. but by the approbation of God so that every thing may have more or lesse weight with us according as He esteemeth of it Thus Paul regarded not the personal prerogatives of the other Apostles as bearing any weight in the present businesse because God regarded them not It maketh no matter to me God accepteth no man's person 4. The Lord in passing judgement upon persons or things is not swayed with any thing which is extrinsecall and belongeth not unto the cause whereabout He judgeth He respecteth not the person of man that is He will not approve or disapprove of a man's cause for his person if it be not otherwise worthy of approbation or reproof because most frequently a man's cause and person come under different considerations for saith he God accepteth of no mans person whereby in this place is meaned that the personall prerogatives of the other Apostles did not bear weight with God to make Paul's Office or Doctrine more uncertain and lesse divine than theirs seing whatever other use those prerogatives did serve for Yet they appertained nothing to the present cause 5. Though some of Christ's faithfull Servants may be cryed-up by light wits or heretical spirits to the down-bearing of the deserved estimation of others Yet so far ought they themselves to be from being transported with groundlesse applause and from despising those others beyond whom they are so much esteemed of that they are to bear-up their credit so much the more by withholding no approbation of theirs from them which is their due although they should thereby contradict their own flatterers and make them lyars for those Apostles who were so much cryed-up by the false brethren to Paul's prejudice did throughly approve his Doctrine declaring him to be an orthodox Preacher and an Apostle of Jesus Christ as well as themselves contrary to what his adversaries and their flatterers affirmed of him In conference they added nothing to me and ver 9. They gave me and Barnabas the right hands of fellowship Vers. 7. But contrariwise when they saw that the Gospel of the Uncircumcision was committed unto me as the Gospel of the Circumcision was unto Peter 8. For he that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in me towards the Gentiles 9. And when James Cephas and John who seemed to be pillars perceived the Grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should go unto the Heathen and they unto the Circumcision HEre is a second part of the event of that Meeting at Jerusalem to wit that when the Apostles James Cephas that is Peter Joh. 1. 42. and John had by certain evidences found that the Gospel of the Uncircumcision or the Apostolick-office to preach the Gospel among the uncircumcised Gentiles was concredited by God to Paul as well as the Gospel of Circumcision or the Apostolick-office to preach the Gospel among the circumcised Jews was committed unto Peter ver 7. which they did gather from this that the like divine assistance blessing and successe did accompany the labours both of Peter and Paul towards their respective Charges and so their Office behoved to be equally divine ver 8. and when those three Apostles who were commonly and no lesse deservedly reputed pillars of the Church as being under God the upholders of it by their Ministry gifts diligence and fidelity had seen the grace or gifts both ordinary and extraordinary which were bestowed by God upon Paul fitting him every way for the Apostolick-office they did without more ado acknowledge both Paul and Barnabas for their Collegues or fellow-Apostles giving them the right hand in evidence of the same as also of their mutual agreement in dividing of their Charge so as that Paul and Barnabas should go on to discharge their Apostolick-office among the Gentiles and the other three among the Jews vet 9. which paction is nothing contrary to what is held forth Act. 15. 7. for Peter speaketh not there that his ordinary Charge was to preach unto the Gentiles but of that one act of his mentioned Act. 10. whereby he was at one time imployed to preach to them at the first beginning of their conversion All which doth evidence that Paul was an Apostle immediately called and acknowledged to be such by the other Apostles Doct. 1. This Scripture doth many wayes refute that dream of the Papists concerning Peter's primacy or supremacy over the rest of the Apostles and over the Catholick Church and of the Pope's succeeding to Peter in that supposed illimited trust for 1. the Apostle's drift in all this is to shew that he was every way equal with Peter and the rest of the Apostles and no wayes inferiour unto them and that he was acknowledged to be so by Peter himself so that Peter was not supream over all When they saw that the Gospel of uncircumcision was committed unto me c. 2. Paul doth here compare himself mainly and particularly with Peter while he expresseth him by name even when he is speaking of these things which were common to Peter with the other two James and John as that the Gospel of Circumcision was committed to Peter and this because it seemeth Paul s adversaries did mainly cry-up Peter as superiour to him so that this of Peter's primacy above the other Apostles hath been an old plea but ill grounded and expresly confuted by Paul in this place As the Gospel of Circumcision was committed unto Peter 3. We find here a divine Ordinance that Peter should exercise his Office among the Jews as their Apostle of which Ordinance they can produce no change and so if the Pope plead to be Peter's successor he must challenge a superiority over the Jews and hath nothing to do with us As the Gospel of the circumcision was unto Peter 4. Paul by vertue of the same divine Ordinance was to exercise his Office among the Gentiles as their Apostle and endued with the same Authority in all points which Peter had over the Jews and therefore Peter was not supream But if the Pope give-out himself for universal Pastor over the whole World he must not plead his succession to Peter so much as
to Paul who had the Gospel of the Uncircumcision committed to him which was a Charge extending almost to all the universal World 5. While there is a question here of dignity anent the Apostles James is first named before Peter as being of eminent Authority among the Apostles who was President at the Council of Jerusalem for he spake last and concluded all Act. 15. 13 c. to whom Paul did betake himself and with whom all the Elders did conveen in a matter of great concernment and not with Peter Act. 21. 18. so that James hath rather been supream than Peter at least it followeth the first naming of Peter in other places Mat. 10. 2. Mark 3. 16. is no sufficient ground whereon to build his supremacy And when James Cephas and John 6. Peter was at this time at Jerusalem and without doubt had not yet seen Rome seventeen years at least after Christ's Resurrection ver 1. compared with chap. 1. ver 18. Yea neither was he at Rome a long time after this when Paul was there a prisoner Col. 4. 11. 2 Tim. 4. 16. How then could he have sitten Bishop at Rome twenty five years before his death as is alleaged for one main ground upon which the Popes succession to Peter as universal Bishop over the whole World is founded And when James Cephas and John perceived 7. There is here a solemn and mutual agreement that Paul and not Peter should be the Apostle of the Gentiles and therefore How could Peter have been twenty five years Bishop at Rome except he had violated his solemn paction confirmed by giving his hand which were most absurd once to mention They gave the right hands of fellowship that we should go unto the Heathen Doct. 2. The more we wait upon God for His Call and Direction to our Undertaking we have ground to expect that the more of successe and of a blessing will accompany them for Paul who did not undertake this journey to Jerusalem without the Call of God ver 2. hath all things succeeding with him according to his hearts wish so that not only the Apostles did not condemn the Doctrine preached by him ver 6. but on the contrary gave him their approbation acknowledging him for their Colleague and fellow-Apostle whereby the mouthes of his adversaries might have been fully stopped But contrariwise they gave to me and Barnabas the right hands of fellowship for so are the words to be constructed all that which interveeneth being the reason which moved James Peter and John to do what they did Doct. 3. The Note which ariseth from dividing of the Charge of Jews and Gentiles betwixt Peter and Paul is at large Col. 1. 25. doct 3. Doct. 4. The Office of preaching the Gospel is a special Trust whereby a rich treasure of saving Truths 2 Cor. 4. 7. is concredited to weak men who must be answerable to God how they keep maintain and dispense that Treasure for the good of souls hence he saith the Gospel was committed or as a rich Treasure intrusted to him The Gospel of the Uncircumcision was committed unto me 5. It is not the pains of Ministers Isa. 49. 4. or any vertue which is in the Word preached as of it self 1 Cor. 1. 18. from whence the successe of the Ministry among a People floweth but from the effectual working of the Spirit of God whereby He effectually worketh that which the Word doth presse upon us 1 Cor. 3. 6. for Paul ascribeth the successe both of his own and Peter's Ministry to this He that wrought effectually in Peter the same was mighty in me 6. The power with which the Lord accompanieth His Word towards those whom he intendeth to convert by it is most efficacious and such as cannot be resisted but breaketh through and taketh away whatever doth oppose it He that wrought effectually the word signifieth to work with pith and energy and frequently it signifieth to work with irresistible efficacy 7. Where a Ministers pains are much blessed of God for the turning of many souls to God and where a man is endued with gifts and parts for the Ministerial Calling it is a real testimony and speaking-evidence of that man's calling from God for from this do they gather that the Gospel of Uncircumcision was committed to Paul because his Ministry was powerfull among the Gentiles and endued with gifts fitting him every way for the Apostolick Office for saith he the same was mighty in me towards the Gentiles and they perceived the Grace which was given unto me 8. It is the duty of Ministers as pillars to uphold the Truth by their doctrine prayers graces and parts Isa. 62. 6 7. 2 Tim. 2. 2. to be constant in Truth against all contrary blasts Mat. 11. 7. to adorn the Truth by good example of an holy life whereby they ought to shine before others Mat. 5. 16. 1 Tim. 4. 12. for as James Cephas and John were accompted pillars so they and all faithful Ministers are really such and Paul doth here indirectly tax the common opinion whereby that name was appropriate only to those three which did belong also to others Hence it is also that the Church Militant in respect of the Ministry of the Word chiefly is called the pillar and ground of Truth 1 Tim. 3. -15. And when James Cephas and John who seemed to be pillars 9. Whom God doth call to the undergoing of any imployment and chiefly whom He calleth to the Ministry those he fitteth with gifts and abilities suitable for that imployment in some measure whether lesser or greater Mat. 25. 15. for James Cephas and John did not acknowledge Paul to be an Apostle called by God but upon their perceiving that Grace or gifts both ordinary and extraordinary were bestowed upon him They saw that the Gospel of Uncircumcision was committed unto me when they perceived the Grace that was given to me 10. We ought not to withhold our approbation especially when it is craved from that which by evident signs and reasons we perceive to be approved of by God although there be many who disapprove it and though the giving of our approbation to it may disoblige those who otherwise pretend much friendship to us for those three Apostles perceiving by most convincing evidences that God had called Paul to be an Apostle they acknowledge him for such though those who did cry them much up as pillars and what not did no doubt oppose their so doing as tending evidently to the disadvantage of their cause They gave to me and Barnabas the right hands of fellowship Vers. 10. Only they would that we should remember the poor the same which I also was forward to do THe third thing in the event of that Meeting which did also evidence that Paul and the other Apostles did part good friends and in all things one among themselves was That the other Apostles did earnestly recommend to Paul and Barnabas the collecting of some charity among the Churches of the
Gentiles 1 Cor. 16. 1. to supply the poor Jews who were turned Christians Rom. 15. 25. which they performed speedily and diligently See the places cited and 2 Cor. 8 and 9. chapters Doct. 1. It is frequently the lot of those who are rich in Grace to be poor in the things of a present life and who are heirs of a Kingdom Luke 12. 32. to be driven unto such straits as they are forced to live upon some charitable supply from others God seeing it convenient hereby to wean them from worldly contentments that Heaven may be the more longed after and more sweet when it cometh Thus the Christians in Judea for the most part were poor and such as needed supply from the Gentiles Only they would that we should remember the poor 2. Though those who are our own poor within the bounds where we live are chiefly to be relieved by us because of our nearer interest in such 1 Tim. 5. 8. Yet in cases of extremity even those poor who live remote from us because they are also of our own flesh Isa. 58. 7. and members of the same mystical body if Believers Gal. 6. 10. are also to be supplied by us for Paul was to stir up the Gentiles to contribute for the poor at Judea Only they would that we should remember the poor 3. The care of the poor and supply of the outward necessities of the Saints is an imployment not unworthy of the very chief Apostles and which Ministers and other Officers of the Church ought to make conscience of for the care of the poor was the last farewell of those Apostles Only they would that we should remember the poor which Paul also was forward to do 4. The Ministers of Jesus Christ ought to presse upon the People not only duties which are easie and cost them nought but also those that are burdensome and expensive especially that they would willingly give of those things which they enjoy for the supply of others which want and are to be as forward in pressing the one sort of duties as the other as being equally profitable to the Church and most evidencing of an inward work of Grace in the heart 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews The same which I was also forward to do or did speedily and diligently as the word signifieth Vers. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed FRom this Verse to the 15. there is a further evidence of that Truth which he had formerly asserted concerning the authority of his Office and his divine Doctrine even in that point which was controverted betwixt him and his adversaries which he maketh appear from this That as an Apostle and by vertue of his Apostolick Office he did with Authority rebuke Peter one of the chief Apostles when in his practice at Antioch he declined from the Doctrine taught by him concerning the abrogation of the Ceremonial Law and that for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having Truth for him This action of Paul's towards Peter is first summarly propounded in this Verse wherein Paul sheweth that boldly and freely he did oppose himself to Peter and that because his carriage as he doth clear more fully afterward was most blame-worthy Doct. 1. No band of friendship or confederacy which parties have entred no fear of occasioning the breaking-off of friendship whatever may be the consequences thereof ought to make those who are so conjoyned connive at others in a sinfull course or withhold a testimony against that which is sinfull in their friend when the hazard which may ensue from his sin to the Work and People of God doth call for it for though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter ver 1 2. and though they had given not long since mutual evidences of their harmony and agreement ver 9. and though their renting assunder was the thing which adversaries to Truth would have been most glad of as making much for the advantage of their bad cause Yet not long after this agreement was made when Peter falleth in a sin reproof-worthy which had dreadfull consequences to the People and Work of God as will appear afterward following upon it Paul doth freely and boldly give testimony against his sinful course But when Peter was come to Antioch I withstood him to the face 2. As the Ministers of Jesus Christ are bound to reprove sin and vice so they are to reprove it first with much boldnesse and resolution not faintly as if they were more feared for the offence of man than grieved for the dishonour of God so Paul in reproving Peter withstood him In the Original it is a military word and signifieth to stand against whether it be by force of arms or arguments it is a word of defiance and combating as it were hand to hand face to face and foot to foot not yeelding a hair breadth to the adversary Rom. 13. 2. Eph. 6. 13. Secondly with ingenuity and candor so as not to conceal the man's fault only from himself and in the mean time to speak of it broad and wide unto others for his prejudice Lev. 19. 16. But they are to declare his sin even-down to himself and rebuke him for it Thus Paul withstood Peter to the face for the word in the Original doth not import that he withstood him only in shew and for the fashion making the beholders think they were serious when they were not as some of the Ancients did alleage such dissimulation had been most base in those two eminent Apostles and Paul had not here spoken truly affirming that Peter was worthy to be blamed and that he walked not uprightly so the word must read as it is here rendred to the face or to his face as 2 Cor. 10. 1. Thirdly with certainty and knowledge of the deed reproved both for the truth of the fact and the vicious quality of it Paul before he reproved was assured of both these Because he was to be blamed saith he Doct. 3. The most eminent Saints on earth are not free of their own sinful and blame-worthy failings that hereby they may be keeped humble and from being lifted up with their gifts graces and other excellencies 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written 1 Cor. 4. 6. for even the Apostles themselves and Penmen of Scripture though they could not erre in writing Scripture being therein guided by the infallible assistance of the Spirit 2 Pet. 1. 21. Yet in other things they had their own sinful failings as is evident in Peter Because he was to be blamed 4. It is the part of every man though never so eminent and esteemed of by others when he meeteth with a just and deserved reproof to stoop to
faith in God as Creator such as the faith of Turks but it is Faith in Jesus the son of Mary Mat. 1. 25. who is that Christ or Messiah who being promised under the Old Testament Isa. 7. 14. is now come under the New it is this Faith relying on Christ who by His merit hath purchased the thing promised Isa. 53. 5. which giveth a right unto the Promise for to specifie what Believers they are to whom the Promise is given he addeth by the Faith of Jesus Christ. Vers. 23. But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed 24. Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith 25. But after that Faith is come we are no longer under a School-master 26. For ye are all the Children of God by Faith in Christ Jesus IN these words the Apostle answereth a fifth Objection and doth more directly handle that point concerning the abrogation of the ceremonial Law yea of the whole Mosaical Dispensation now under the dayes of the Gospel The Adversaries might have objected Seing the Law or that legal Dispensation of the Covenant of Grace was so usefull unto the ancient Church and so subservient to the Promise as is affirmed ver 22. Then why did Paul cry down the use of it especially the practice of the ceremonial Law now The Apostle answereth by distinguishing times and sheweth that before Faith came whereby he meaneth not the grace of saving Faith for that was alwayes in the Church Heb. 11. 4 c. but either Christ called Faith because He is the object of Faith in which sense He is called our hope 1 Tim. 1. 1. or the full manifestation of the Doctrine of Faith which was about the time of Christ's death and ascension he granteth I say that before that time the use of the Law was first necessary to the Jews because they were by the Law as by a military guard keeped to wit chiefly from being mixed with other Nations whether in Religion or Policy Eph. 2. 14. Secondly It was saving to them in so far as it did shut up conclude and enclose them as it were in a prison for it 's the same word and that same purpose more fully expressed which is ver 22. under sin and the curse due to sin that hereby they might be in a manner prepared and as it were necessitated to imbrace the Doctrine of Salvation by Faith in Jesus Christ which was then but darkly Mat. 11. 11. and afterwards more clearly revealed the full revelation whereof they were by this mean kept more intent upon ver 23. Which latter use of the Law he illustrateth and concludeth by shewing the Law as a Pedagogue or Schoolmaster did with much rigor and servitude govern and rule the Church then in her infancy and childhood and thereby did lead the Elect unto Christ that they might be justified by faith The Apostle having thus shewed ver 23 24. that the Law that is the legal dispensation of the Covenant of Grace was for good use to the ancient Church denyeth that therefore the use of it should be continued now when the doctrine of Faith is clearly manifested yea by the contrary he sheweth it was then to be abrogated and the Christian Church freed from the observation of it because it exerced only the office of a Schoolmaster over children and so can have no authority over the Church and especially Believers now ver 25. which he proveth from this That the Christian Church and all of them to wit Jew and Gentile were like a son come to age because of their Faith in Christ Jesus already come and so was to be dealt with no longer as a childe under a Schoolmaster ver 26. From Vers. 23. Learn 1. Though there was Gospel or the Doctrine of Salvation by Free-grace held forth to be laid hold upon by Faith unto the ancient Church ver 8. yet it was â—o obscurely and sparingly propounded then and so clearly and largely manifested now That the Scripture speaketh as if that Doctrine had not been at all in the Church then but only revealed now in the dayes of the Gospel for here he calleth all the time of the Old Testament the time before Faith came or before the Doctrine of Free-grace the object of Faith came and that this Faith was afterwards to be revealed to wit because it was but sparingly revealed then 2. Besides other differences betwixt the administration of the Covenant of Grace under the Old Testament and under the New this was one the old administration was extended only to the Jews Psal. 147. 19 20. and to some of other Nations who forgetting their own People Psal. 45. 10 joyned themselves to them but the new is extended to all Nations Mat. 28. 19. for this difference is here hinted at while the Apostle speaking of those who were under that old dispensation ver 23 24. speaketh of them in the first person We were kept under c. We that is the Nation of the Jews whereof Paul was one but speaking of those who are under the new Dispensation he mentioneth not only the Jews under the pronoun of the first person We ver 25. but also the Gentiles under the pronoun of the second person Ye ver 26. for ye saith he to wit the Galatians of the Gentiles are all the Children of God 3. The administration of the Covenant of Grace under the Old Testament by so many Rites Sacrifices Ceremonies such a system of politick Laws such rigid pressing of moral duties with the annexed promises of eternal life and threatnings of Gods wrath and curse the Gospel-promise all the while being hid as it were behind the curtain among other uses did serve for a hedge or a place of military defence to keep that ancient People of whom Christ was to come distinct and separate from all other Nations as a besieged city is guarded by walls ditches and armed souldiers from the irruption of enemies for this is aimed at while he saith We were keeped under the Law to wit as by a military guard for so the word signifieth It 's true they were also keeped from going astray either in Religion or in life and conversation but that use of the Law was mentioned v. 19. Doct. 4. The hard servitude wherwith the ancient Church was pressed and under which she was as to her outward estate as it did forcibly constrain the Elect among them to quit their own righteousnesse and to betake themselves for righteousnesse and life unto Faith in the promised Messiah as knowing somewhat from Scripture Hag. 2. 6 7. compared with Heb. 12. 26 27. that then the Church should be eased of that hard servitude and bondage for in both these respects the Law did shut them up unto the Faith afterwards to be revealed making them close with the Doctrine of Free-grace for Salvation by Faith in the mean time
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 those 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 heresies 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 Vers. 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
things and preferreth Christ unto all Far above all principality and power c. 5. As there is a world to come when this is gone wherein shall dwell righteousnesse 2 Pet. 3. 13. So though Christ's Kingdom shall cease at the last day and be delivered up by Him to the Father as to the way wherein He doth now administer it by ruling in the midst of His enemies Psal. 110. -2. whom He subdueth and destroyeth Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments Matth. 28. 19 20. Yet this Kingdom of His shall never cease but be continued in that world which is to come without end as to the glory majestie absolute soveraignity and dominion over all the creatures which Jesus Christ Mediator and God manifested in the flesh shall enjoy for ever and ever for these words Not only in this world but in the world to come do shew the duration of Christ's kingly glory and are to be referred not to the word named immediatly preceeding but to God's action of setting Christ at His right hand far above all principality not only in this world c. From Vers. 22 Learn 1. The Lord hath all things at His disposal to do with them what He pleaseth for saith Paul He hath put all things under His feet which He could not have done except they had been at His disposall 2. Jesus Christ God-man Mediator is not only exalted unto high glory and dignity above all the creatures but also hath received absolute dominion and soveraign authority over them all So that all the creatures even the greatest are subjected to Him and that in the lowest degree of subjection to wit some willingly as the effectually called and chosen Psal. 110. 3 others by constraint and without or contrary to any purpose or intention of their own being lyable unto and made use of by His over-ruling power for bringing about His own glory and His Churches good Rom. 8. 28. Thus devils reprobates crosses tentations and all creatures are subjected to Him for it seemeth those all things which are under Christ's feet must be taken universally of all creatures whatsoever as being most agreeable not only to the verse preceeding where the comparison is made betwixt Christ and all creatures but also to Philip. 2. 10 11. which place is a commentary unto this He hath put all things under His feet Vers. 22. And gave Him to be the head over all things to the Church 23. Which is his body the fulness of Him that filleth all in all THe Apostle having spoken of Christ's glory and soveraignity in general over all the creatures doth next hold forth His special dominion and soveraignity over the Church by shewing that Christ over or above all that is in a special manner is given by the Father to be the Churches head which is a metaphor taken from the natural body to which he compareth Christ and his Church And first he sheweth that Christ doth answer to the head which implyeth an eminency in Him above the Church His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her both visibly by His own Officers dispensing the Word and Censures 1 Cor. 5. 4 and inwardly by the powerfull operation of his Spirit Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church Heb. 2. 14. and fulnesse of perfection enabling Him to do all the duties of an head to such a great necessirous and infirm body as His Church is Col. 2. 3. And it implyeth a strict union betwixt Him and His Church as is betwixt the head and members in the natural body the tye of which union as to the Church visible which is His visible political and ministerial body 1 Cor. 10. 16 17. is the bond of the Covenant of Grace wherein they are externally Psal. 50. 5. together with a profession of faith in Christ Act. 8. 37. But as to the invisible Church of real Believers they are as to the inward man animated and enlivened with that same Spirit which was poured-forth on Christ Rom. 8. 9. they have also faith in Him and love to Him wrought by His Spirit in them Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him And lastly the metaphor implyeth communication of influence from Christ to the Church to wit an influence of common gifts from His Spirit to the visible Church Eph. 4. 7 c. and an influence of spirituall life motion and of saving grace to the invisible Church of Believers Col. 2. 19. even as the head is above and ruleth the body is of the same nature with the body hath all the inward and outward senses with memory and understanding seated in it for guiding the body is united to the body and conveyeth influence for motion and sense unto the body And secondly ver 23. he sheweth that the Church answereth to the rest of the body under the head and is called Christ's body to wit not His natural but mystical body which implyeth not only the Churches union with Christ but union and order also among the members themselves together with diversity of gifts and functions as there are several members in the natural body 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ Eph. 4. 16. and the duty of subjection and obedience due unto Him as head Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body even that hereby they become Christ's fulnesse not as if Believers did adde any personal perfection to Him who is infinit in perfections unto whom nothing can be added Only they are members of that mystical body unto which He of grace hath undertaken the relation of head so that the Church is the fulnesse not of personall but of mystical Christ as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore lest any should think that this expression did imply any want of perfection in Christ to be supplyed by the Church the Apostle sheweth that Christ as God-man Mediator filleth the all of His body the Church for the purpose in hand requireth this all to be so astricted upon whom He bestoweth a fulnesse partly of gifts and partly of graces a fulnesse answerable to the present state of childhood and imperfection wherein we live here on earth as the Romans are said to be full of goodnesse and knowledge Rom. 15. 14 So that Christ is so far from borrowing any perfection from His Church that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church A gift which is offered unto all within the Church Job 3. 16. though not received by all Joh. 1. 11. but by real Believers who by receiving Him obtain
Apostle 2. Faithful and called Ministers of Jesus Christ are to be so far from cowardly ceding or heartlesse fainting under the bold bitter and unjust aspersions of those who would labour to question their Calling and thereby weaken their Authority and render the truth of their Doctrine doubtsom Mat. 21. 23. that they ought so much the more for the credit of their Office Rom. 11. 13. and for the Truth 's sake which they preach 1 Cor. 7. 25. avow their Calling against all who do question it Thus Paul writing to these Galatians amongst whom by means of the false Apostles his Authority was questioned more than in any other Church chap. 2. 6 9 c. expresseth himself more largely in avowing his Call to the Apostolick Office than in any other Epistle not only affirming that he was called by Jesus Christ and God the Father but also denying that he was an Apostle of men or by man 3. The Apostolick Office had this common to it with all other Church-offices whether ordinary or extraordinary Eph. 4. 11. that it was not the invention of man or founded upon authority meerly humane but was instituted by Jesus Christ to whom only it appertaineth to appoint Office-bearers in His House 1 Cor. 12. 28. for which respect Paul affirmeth he was an Apostle not of man as the Ambassadors and Officers of Princes and States are Ministers are Ambassadors for Christ representing Him and having their Authority from Him 2 Cor. 5. 20. 4. The Office of an Apostle had this peculiar unto it self that the designation of the person to undergo that Office was not mediately by the election and suffrages of men as it is in the calling of ordinary Office-bearers Act. 14. 23. but immediately from God so that the Function of the Apostles ceased with them and did not passe by succession to a Pope or any other for in this respect Paul affirmeth he was an Apostle not by man to wit meer man but by Jesus Christ and God the Father He was called immediately by God Act. 9. 15. Doct. 5. That Jesus Christ is not meer man but God also appeareth from this that the Apostle here opposeth Christ to man and so He behoved to be more than man and this was not an Angel Heb. 2. 16. and therefore He was also God Neither by man saith he to wit meer man but by Jesus Christ. 6. When Scripture ascribeth an action to the Father the first Person of the blessed Trinity as done by Him it is not to be so understood as if the Son and holy Ghost were excluded from having hand in that action but that they are rather included in the Father as persons of the same Godhead for the calling of the Ministers of the Gospel which is ascribed to God the Father is ascribed to the holy Ghost Act. 20. 28. and Paul who is here said to be called by God the Father is by the holy Ghost separated and sent forth unto a particular imployment in his Calling Act. 13. 2 4. and the raising of Christ from the dead in like manner ascribed to God the Father here is ascribed to Christ also Joh. 10. 18. and to the holy Ghost Rom. 8. 11. And God the Father who raised Him from the dead All the external actions of the Godhead towards the creatures are common to the whole Trinity Joh. 5. 19. So that the ascribing of some actions to the Father is not as if any of the rest were not concurring But because of the order of working which is among the Three Persons the Father being the first fountain of working as doing all things from Himself 1 Cor. 8. 6. by the Son 1 Cor. 8. 6. and holy Ghost 1 Cor. 12. 6 8. because of this order those actions which are common to the whole Trinity are frequently ascribed unto the Father 7. As Jesus Christ who hath life in Himself Job 5. 26. and is the fountain of life unto others Joh. 6. 33. was once among the dead so He was raised again by the power of the Father from death unto life and is alive for evermore Amen Rev. 1. 18. it being impossible that He should be holden by death Act. 2. 24. and Divine Justice having received full satisfaction from Him for all which He undertook to do or suffer as our Cautioner Joh. 16. 10. Who raised Him from the dead saith he 8. So blinded are men usually with preposterous zeal towards their erroneous opinions that frequently they do alleage those things for to uphold them which of all other things are most contrary unto them Thus the false Apostles that they might shake the Truth preached by Paul and establish their own contrary Error did alleage that he was no lawful Apostle as for other reasons so it would seem mainly for this Because he had not seen Christ in the flesh 1 Cor. 9. 1. nor yet was called before His death and that therefore his Doctrine was not to be much regarded Which reason Paul doth here refute by shewing he was called by Christ after He was raised from the dead and had taken possession of His glorious Kingdom leaving unto them to gather that therefore his Callâ—ng had at least no lesse dignity and glory in it than if he had been called by Christ when He was here upon the Earth in the dayes of His flesh And God the Father who raised Him from the dead From vers 2. Learn 1. The moc they are whom God maketh use of to hold out the beauty of Truth and Holinesse unto us that we may imbrace and follow it or the deformity and danger of Error and Vice that we may fly from hate and abhor it We are the more to take heed how we reject or imbrace dispise or obey what is so pressed upon us as knowing there will be the moe to bear witnesse of our guilt and seek to the equity of God's judgment against us if we obey not Luke 9. 5. for Paul doth joyn the consent of all the Brethren who were with him unto what he writeth that so his Doctrine and Reproofs might have the more weight And all the Brethren which are with me 2. Though the sins of a Church whether in Doctrine or Manners are not to be reputed as no sins by us because they are connived at or pleaded for by a Church Jer. 5. 31. and though the sins of Churches are to be pleaded against by private Christians in their places and stations Hos. 2. 2. So far are they to be from following of a multitude to do evil Exod. 23. 2. Yet we are not so to stumble at the many sinful failings yea grosse enormities which may be in Churches relating either to Faith or Manners as presently to unchurch them by denying them to be a Church or to separate from them by refusing to keep communion with them in lawful and commanded Ordinances being purely administrated according to the prescript of God's Word chiefly if their Error be not contrary to fundamental
sinners and specially in this that Heaven and Salvation though purchased at a dear rate by Christ Joh. 3. 16. is notwithstanding freely offered unto all Rev. 22. 17. and really to be bestowed upon all who do but come to Him Joh. 5. 40. and by saving-faith lay hold upon Him Joh. 3. 36. for God's calling them to receive the Doctrine of the Gospel is here termed His calling them unto the grace of Christ. 12. It is ordinary for Seducers and those that are acted by a seducing spirit to usher-in their Errors by some excellent designations as of New-Lights a more pure Gospel-way and what not as here they design their Eerror by the name of another Gospel and this doubtlesse as they would have had the people believe a more excellent Gospel than what Paul had preached for Paul in imitation of the false Apostles calleth their Errors Another Gospel Vers. 7. Which is not another but there be some that trouble you and would pervert the Gospel of Christ. THe Apostle taketh away that excellent title from the error of the false Apostles whereby themselves did design it and denieth it to be a Gospel at all yea and to be any other thing but the invention of men whereby they troubled the Churches peace and laboured to overturn and corrupt the doctrine of the Gospel Doct. 1. It is the part of Christ's Ministers to undeceive a seduced People by taking off the vail of fair pretences wherewith Error useth to be covered and so made the more taking and to set it forth in its vilest colours that People may loath it for Paul doth take the name of Gospel from this error declaring it to be nothing else but a perverting of the Gospel Which is not another 2. There is but one Gospel one in number and no more and but one way to Salvation held out in the Gospel which is by Faith laying hold upon the righteousnesse of Christ Joh. 3. 16. Whatever doctrine holdeth forth any other way to Salvation than this it is no Gospel no glad-tidings of Salvation but a perverting of the Gospel for so doth Paul affirm of the doctrine taught by the false Apostles Which is not another c. 3. The proper effect of Error is to trouble the Churches peace first their outward peace among themselves the patrons of Error being zealous of nothing so much as to gain many followers Mat. 23. 15. for attaining whereof they scruple not much to make wofull rents and deplorable schismes within the Church Rom. 16. 17. Secondly their inward peace of conscience while some are thereby rendred first perplexed and anxious what to choose or what to refuse and at last are made to question all Truth 1 Cor. 15. 32. and others to imbrace Error for Truth and so to ground their peace upon an unsure foundation which can give no solid peace no not in the mean time and whatever false peace is thereby offered it will afterwards end in trouble Jude 13. Hence it is said here of the false Apostles by Paul There be some that trouble you to wit by their Errors The Scripture-use of the word is mainly to signifie inward trouble anxiety fear and perplexity of mind Mat. 2. 3. and 14. 26. The word seemeth to be borrowed from the troubling of waters Job 5. 4 7. which usually cometh to passe by great winds Jona 1. 7. and applied to the troubling of the Galatians by the winds of erroneous doctrine Eph. 4. 14. Doct. 4. Then is usually the design of Satan and of his instruments against Truth most dangerous and so most to be watched against and feared Mat. 7. 15. when they speak fairest and endeavour to palliate their Errors with specious pretences for here when they pretend to no lesse than the holding out of a more excellent Gospel than Paul's ver 6. they endeavour even to pervert and overturn the Gospel of Christ. 5. However people who are in hazard of seduction or already seduced unto Error are to be tendered and by all means servently to be laboured with in order to their confirmation or recovery Jude 22 23. Yet these obdured Leaders and desperate Seducers are not much to be taken notice of Paul thinketh such unworthy whom he should once name But there be some that trouble you 6. The Doctrine which maintaineth that Justification and Salvation are obtained partly by Christ and partly by the merit of good works is a perverting and total overturning of the Gospel in so far as it contradicteth the main scope of the Gospel which is to hold out and exalt Christ as our compleat Saviour Mediator and Ransom and not in part only Eph. 2. 7 8 9. 1 Joh. 1. 7. Hence the false Apostles while they presse justification by works as appeareth from the tenour of the following dispute are said to pervert the Gospel of Christ. Vers. 8. But though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed IN the third part of the Chapter the Apostle that he may justifie his former reproof asserteth the Divine Authority of that Gospel which he had preached unto them And first by denouncing the terrible curse of eternal separation from Christ against those who should corrupt that Doctrine by preaching another way of Salvation differing from it The certainty of which denounciation he confirmeth from the supposition of an impossible case That if either he himself or the other Apostles with him Yea or if an Angel from Heaven should teach otherwise they were not to be exempted from this curse and therefore much lesse should there be exemption for others Doct. 1. The written Word of God without the help of unwritten traditions containeth in it all Truths necessary for bringing about the salvation of those who yeeld themselves to be instructed by it for the written Word comprehendeth the sum and substance of all that Paul preached or believed Act. 24. 14. and no Doctrine differing from what he had preached was to be taught under the hazard of a curse which could not be except he had preached all necessary Truths Let him be accursed saith he who preacheth any other Gospel 2. Whatever Doctrine is propounded unto the Church as a part of God's Word and necessary to Salvation if it be diverse and differing from or besides the written Word though it be not directly contrary unto it it is a cursed Doctrine and the Authors thereof accursed The Ambassador who speaketh any thing beside his Commission is as well in a fault as he who speaketh the contrary though not so much for saith the Apostle If we preach unto you any other Doctrine than that the word signifieth besides that we have preached unto you let us be accursed 3. So assured ought Ministers to be of the truth of what they hold forth as the way to life and salvation that nothing imaginable no not the authority of an Angel from Heaven may prevail to brangle
them in their leaving of it yea and that knowingly and with confidence they may be able to denounce the curse of God against those who would dare to hold out another way of Salvation contrary unto it for so doth Paul If an Angel preach besides what we have preached let him be accursed 4. The Ministers of Jesus Christ ought to be faithfull unto the souls of those over whom they are set by declaring the whole Counsel of God unto them Act. 20. 27. and keeping up no Truth necessary for Salvation from them for Paul was thus faithful to the Galatians else he could not denounce those accursed who would preach any thing to wit as necessary to Salvation even besides that which he had preached unto them as he doth here 5. So much of glory to God's Justice and Mercy is manifested in the Doctrine of the Gospel Eph. 1. 6 7 12. the keeping of this Doctrine pure and uncorrupt is so necessary for the salvation of sinners 1 Tim. 4. 16. the perverting of this Doctrine by adding any thing of mans inventions to it is so dishonourable to God whose wisdom is hereby taxed as defective so destructive to the Doctrine of the Gospel it self ver 7. and so perniciously poisonable to the souls of People Act. 15. 24. that they who are guilty of this sin and labour to seduce others to imbrace their pernicious Errors are liable to the terrible curse of eternal separation from Christ and ought to be pronounced such judicially by the Church Tit. 3. 10. Let him be accursed or Let him be Anathema which was one kind of that dreadfull sentence of Excommunication as it was used with the Jews and the word signifieth that which is put apart from the use of man and dedicated unto God with the accursing of them who should convert it to their own use and so by a translated sense it signifieth eternal separation from Christ. Rom. 9. 3. 1 Cor. 16. 21. Doct. 6. The more impartial the Ministers of Christ be in reproving of sin and denouncing of threatnings against all without exception who are guilty of the sin threatned the word of reproof and threatning will have the more weight from his mouth and when the Word is dispensed with evident respect to persons so that the faults of some are sharply rebuked when the sins of others equally guilty for by-respects are wholly connived at usually no person careth for it therefore Paul that the judgment denounced may have the more weight with others exempteth not himself if so he should be found guilty of the sin against which he threatneth Though saith he even I Paul or any other of the Apostles preach any other Doctrine c. 7. As people when they discern any excellencies or perfections whether in gifts or graces in Ministers are ready to take upon trust whatever they deliver so nothing of that kind should make faith to what they preach if it be not founded upon the Word of Truth the first of these is supposed the other more directly expressed while he saith If we or an Angel from Heaven preach any other Doctrine let him be accursed 8. The Authority of the Gospel and written Word is far above the Authority of the most trust-worthy Men yea and of the glorified Angels So that neither Man nor Angel Church or any other can adde any Authority to it as though without the testimony of those it had not sufficient Authority in it self 2 Pet. 1. 19. and from God the Author of it 2 Tim. 3. 16. to give faith unto it neither can they detract any thing from its Authority though they should all in one voice contradict it as it appeareth from this impossible case supposed by the Apostle Though we or an Angel from Heaven preach any other Gospel let him be accursed Vers. 9. As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed THat the Apostle may shew what he spoke proceeded neither from rage nor rashnesse he doth again denounce the former terrible curse more generally against all whomsoever guilty of the forementioned sin Doct. 1. Such is the incapacity of mens minds to understand the things of God Eph. 4. 18. the imbecillity and weaknesse of their memories to retain and carefully keep Heb. 2. 1. Yea such is the deadnesse slownesse and aversnesse of the will and affections from imbracing and giving entertainment to saving Truths at first when they are offered Zech. 7. 11. that weighty and necessary Truths are not only once but frequently to be inculcated by faithful Ministers especially fundamental Truths Philip. 3. 1. and of daily use and practice 2 Pet. 1. 12. which frequent inculcating of one and the same thing must flow not from lazinesse occasioning vain and idle repetitions condemned Mat. 6. 7. but from the zeal of God respect to and compassion of the peoples necessity for Paul doth inculcate and again repeat this necessary and fundamental Truth that the Doctrine of the Apostles and by consequence their Writings 1 Joh. 1. 1. have Divine Authority and are throughly sufficient to Salvation without any mixture of humane Traditions added to them As I said before so say I now again 2. Though zeal for God and Truth with servency in the delivery of Truth chiefly in the reproof of sin Isa. 58. 1. be required in a Minister yet he is carefully to guard lest under pretence of zeal he vent his inconsiderate and fleshly passions or lest he give any ground for people to conceive so of him for Paul guardeth against this by repeating advisedly what he had presently spoken As I said before so say I now again 3. It is not enough for the Salvation of peoples souls to have the Gospel preached in purity among them except it he also received by them as labouring to understand the purpose of it Act. 8. 30. giving assent unto the truth of it in their understanding Heb. 4. 2. and imbracing the good things offered by it in their heart and affections 1 Tim. 1. 15. for whereas ver 8. Paul said they are accursed who teach otherwise than he had preached here he saith they are accursed who preach otherwise than they had received whereby it appeareth as Paul had preached the Gospel of Christ so the Galatians received it to wit the whole bulk of Church-members come to age the two first wayes mentioned in the Doctrine and sincere Believers among them in the last way Vers. 10. For do I now perswade men or God or do I seek to please men for if I yet pleased men I should not be the servant of Christ. HEre is a second Argument proving the Divine Authority of the Gospel which Paul had preached to those Galatians taken partly from the scope of his Doctrine which was not to perswade men that is by a necessary Ellipsis and a construction somwhat unusual he did not by his Doctrine perswade men to be
heard and obeyed as the false Apostles who did alwayes inculcate the Authority of men upon the hearers that hereby they might gain credit to their Doctrine but the drift of his Doctrine was to draw men to God perswading God that is to be heard and obeyed that so the faith of the hearers might rely only upon the Authority of God and not of men partly from the scope of the preacher Paul himself which was not to hunt after the favour of men as the false Apostles did presse the Legal Ceremonies that they might hereby gain the applause of and decline persecution from the Jews Gal. 6. 12. but his aim was singly to approve himself to God however men should esteem of him 1 Cor. 4. 3. and withall giveth a reason inducing him to be thus single and sincere to wit if he should set himself to hunt after the favour of men as he did when he was a Pharisee he could not be an approven Servant of Christ but of those whose favour he studied to gain Doct. 1. The faithfull Servants of Jesus Christ beside their many other sufferings must resolve to suffer somewhat sometimes in their credit and estimation from those who being set on by a spirit of spight and malice will spread sinistrous reports in secret of honest Ministers the truth whereof they dare not avow or publickly stand to when they are put to it and have fair opportunity to do it if they could for it appeareth Paul's adversaries had been secretly whispering as if the scope of his Doctrine had been to set up his own Authority and Testimony in the Points controverted not only above the other Apostles to whom they falsly boasted of to have favoured them as is collected from chap. 2. 6. but also above the Authority of God speaking in the Old Testament and that he was not constant to himself sometimes disproving Circumcision and sometimes approving it chap. 5. 11. as he might best please the humours of men with whom he had to do and Paul wipeth off these calumnies not by a positive denial of any Truth to be in them but by interrogations and questions which as they serve for strong negations of the things questioned according to the use of Scripture 1 Sam. 12. 3. So they in a manner provoke the adversary to assert the thing questioned for truth if he be able for do I now perswade men or God or do I seek to please men 2. Though the Minister of Jesus Christ may make use of humane Authority as a secondary proof and testimony unto the Truth already proved to be Truth from the Word of God and chiefly towards those with whom the testimony of such will have most weight Act. 17. 28 Yet the Authority and Writings of men or of any man whatsoever are not to be rested upon as the first and main proof of any religious Truth neither are they especially in preaching to be alwayes inculcated and promiscously unto every sort of hearers lest thereby the faith of people be brought to rely on the Authority of men for this is to perswade men to wit to be chiefly heard as the supream Judges of religious Truths which Paul denieth to have been his practice Do I now perswade men 3. That Doctrine only the truth whereof is grounded upon Divine Testimony and Thus saith the Lord is to be received in the Church as that which men may safely venture their eternal well-being on 1 Cor. 3. 12 15. and which God will own for His Act. 15. 24. for Paul proveth that the Doctrine preached by him was the only true Gospel of Jesus Christ because thereby he did perswade God to wit to be heard and obeyed and His Authority only to be stood to as appeareth by the causal particle for For do I now perswade men or God The first part of the question hath the force of a denial the second of a vehement affirmation as if he had said I do not perswade men but God 4. It is not enough that a Minister preach nothing to people but that which is the Truth of God he must also preach Truth sincerely not concealing any part of necessary Truth or misapplying Truth so as that thereby he may please the sinfull affections humours and dispositions of men but aiming singly to approve himself to God in doing of his duty 2 Cor. 2. 17. Thus Paul denieth that his aim in preaching was to please men Or do I seek to please men 5. As true conversion doth work a real change in a man from what he once was in his unconverted state 2 Cor. 5. 17. so particularly in this that where before he did prostitute his gifts and parts yea his very conscience to the slavery of mens sinfull humours whom he conversed with and by pleasing of whom he did expect any profit credit or contentment Joh. 5. 44. he will not now abase himself or dishonour God by doing so any more thus was it with Paul For if I yet pleased men where he insinuateth that formerly and while he was a Pharisee he did please men but he would do so no more 6. Though the Minister of Jesus Christ ought not to set himself of purpose and without necessity to displease men or by his imprudent disobliging carriage to irritate and stir up their corruptions for hereby the Word in his mouth should be made unsavory unto them and though he ought to endeavour the pleasing of all men by eschewing any thing which may be just ground of offence to them 2 Cor. 7. 2. by retrenching or inlarging himself in the use of his christian liberty in things indifferent as he may be least offensive unto them 1 Cor. 10. 32 33. and as he may gain most upon them 1 Cor. 9. 20 21 22. and by accommodating himself in his publick preaching to the case capacity and state of all by assigning unto every one what is competent 1 Joh 2. 13 13. and so is to please men for their good to edification Rom. 15. 2. Yet there is a way of pleasing men most sinfull and base especially in a Minister and which is inconsistent with fidelity in Christ's service to wit when he concealeth any necessary Truth which he is otherwise called to deliver lest he displease men 1 King 22. 13 14. when his highest aim is to gain applause from men 2 Cor. 4 5 and generally when he is so timerously disposed as to venture rather upon the displeasure of God by omitting any part of His duty than to irritate and displease the sinfull humours of men by faithfulnesse in the discharge of his Calling Act. 4. 10. A Minister who setteth himself so to please men and who resolveth not in these respects to meet with the displeasure of some men cannot be a faithful Servant to Jesus Christ for a man cannot serve two masters Mat. 6. 24. If I yet pleased men I should not be the Servant of Christ. 7. A faithfull Servant of Jesus Christ will prize his
acceptation with Christ his being approven of Him and the testimony of a good conscience for fidelity in His Service more than all the favour countenance applause or any advantage flowing from these which he can receive from men and before he hazard the losse of the former he will rather a thousand times imbrace with gladnesse the most certain losse of the latter for Paul maketh this an argument why he did not seek to please men because that hereby he should lose the approbation of Christ Fâ—ra if I yet pleased men I should not be the Servant of Christ. Vers. 11. But I certifie you Brethren that the Gospel which was preached of me is not after man 12. For I neither received it of man neither was I taught it but by the revelation of Jesus Christ. THe Apostle addeth a third Argument to prove the Divinity of that Gospel which he had preached whereby he asserteth also his own lawfull Call to be an Apostle which was questioned by his adversaries affirming as it appeareth from his so much insisting to demonstrate the contrary from ver 13. chap. 1. to ver 15. chap. 2. that he was no Apostle but some ordinary Preacher who had received the Doctrine of the Gospel at the second hand only and having so received it had now himself corrupted it contrary to what was taught by the other Apostles James and Cephas of whose Authority and Patrociny his adversaries did falsly boast whereby they created a prejudice in the minds of those Galatians both against Paul's person and his doctrine which he wipeth off while he prosecuteth this Argument at large And in the first place he propoundeth the Argument as a thing known at least which could not be contradicted to wit that the Gospel preached by him was not after man ver 11. that is as he explaineth presently he neither received it of man or he received not his Office to teach and preach the Gospel from any meer man and so was no ordinary Preacher Neither was he taught it by man that is the knowledge which he had of the Gospel was not by any ordinary mean or instruction from men and so he had it not at the second hand but it was immediately revealed to him by Jesus Christ and therefore behoved to be divine ver 12. Doct. 1. It is the part of a faithful and prudent Minister by loving and affectionate insinuations to bear himself in upon the affections of people even though deeply prejudicate against him so long as there is any hope of gaining them for thus doth Paul to these Galatians while he calleth them Brethren 2. It is the usual custom of Hereticks and adversaries of Truth when they have nothing to say in reason against the Doctrine it self to cast reproach upon the persons of those who preach it and especially to question their Call and Authority to preach that so they may indirectly at least reflect upon the Doctrine which they preach So do the Papists now against the Ministers of the Reformed Churches and so did the false Apostles then against Paul as we cleared in giving the sense of the words and appeareth from his asserting his Call to be an Apostle It is not after men neither received I it from man 3. When subtil wits do thus puzle the People of God by such diversions from the main purpose and by Arguments which do not directly strike at the Truth in question it is nevertheless the part of Christs able and faithfull Ministers to take off those indirect prejudices by shewing how groundlesse they are and particularly they are not only to clear the truth of the Doctrine but also their own Call from God to preach that Doctrine for so doth Paul here and to the end of the Chapter Now I certifie you Brethren c. 4. As none may take upon him to dispense the Word of God publickly unto others without a lawful Call from God to do it Rom. 10. 15. So there are several sorts of callings one of men and ordinary when God calleth by the voices and consent of men following the Laws of the Word 2 Tim. 2. 2. another of God and extraordinary when He doth call immediately the Call of the Church not interveening Joh. 20. 21. for Paul doth not preach untill he receive the Office to preach and this not of man in the ordinary way and so of God extraordinarily For neither received I it of man saith he 5. They who are to teach others are first to be taught themselves to wit ordinary Preachers by ordinary means whereby they may be enabled by sound Doctrine both to exhort and convince gainsayers Tit. 1. 9. The Priests lips should keep knowledge and they should seek the Law at his mouth Mal. 2. 7. for as Paul received an Office to preach the Gospel so he was taught and instructed in the Gospel I neither received it neither was taught it but by revelation 6. It was required to the Office of an Apostle that the person called to it should have the infallible knowledge of the truth of the Gospel and this not wholly by the help of humane means as we do now learn knowledge at Schools of Learning and by our own private study but also and mainly by immediate inspiration from the Spirit of God for Paul sheweth that the Gospel was not taught him of man and this he saith not to depresse humane learning and the knowledge of divine Mysteries which we attain unto by the help of Learned-men and of their Writings this being the ordinary way of attaining knowledge now 1 Tim. 4. 13. 2 Tim. 2. 2. but that hereby he may obviate the calumny of his adversaries who alleaged he had the knowledge of the Gospel by ordinary instruction from men only and so was no Apostle Neither was I taught it but by the revelation of Jesus Christ that is it was immediately revealed unto him by Christ. 7. And this that Christ is opposed unto man doth point at His Deity See Vers. 1. Doct. 5. Vers. 13. For ye have heard of my conversation in time past in the Jews Religion how that beyond measure I persecuted the Church of God and wasted it 14. And profited in the Jews Religion above many my equals in mine own Nation being more exceedingly zealous of the traditions of my fathers BEcause the Argument presently mentioned is most weighty therefore the Apostle doth at large prosecute it and giveth in this Chapter four Evidences of the truth of what he asserted in it to wit That neither the knowledge which he had of the Gospel was from humane perswasion or by ordinary means nor yet his Call to preach the Gospel was from the suffrage of men or any Authority conveyed by man but both of them were immediately from God The first Evidence relating mainly to the first branch of the Assertion is The hostile mind which he carried against the Christian Church while he was a Pharisee Act. 26. 5. in persecuting and making
to stand to this liberty he subjoyneth by love serve one another 7. Though Christianity doth not abolish the civil distinction of masters and servants Eph. 6. 5 9. And though all Christians be in some respects the Lords free-men 1 Cor. 7. 22. yet they are all even the greatest not being excepted mutually servants one to another in so far as being fellow-members of one body 1 Cor. 12. 27. they ought not to live unto themselves only but to spend themselves in their respective imployments for the spiritual and civil advantage of the whole body and of every particular member thereof so far as their capacity and calling 2 Cor. 8. 12 13. do reach for the Apostle enjoyneth unto all without exception serve one another 8. It is not sufficient we do those things which are in themselves materially good or conducing to our neighbours profit and advantage except what is done of that kind do flow from the fountain of christian love towards him 1 Cor. 13. 2 for saith he serve one another by love 9. There is no duty so onerous in it self or so far below us in our esteem but the grace of love being lively in the heart will make us pleasantly stoop unto it if it were even to serve the meanest person in the world for he commandeth all even the greatest to serve one another by love importing where love is not this service will hardly be undergon and that love will make it easie Vers. 14. For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self HE inforceth the last Rule by two Reasons first This serving one another by love is the most compendious way to keep the whole Law seing the whole Law is summed up in that one Word or Precept for the ten Precepts of the Law are called so many Words Exod. 34. 27. of loving our neighbour that is every one without exception to whom we have any opportunity offered of doing good Luke 10. 36 37. and that with as much sincerity as we do our selves Now love to our neighbour is called the fulfilling of the Law not as if love to God were not thereby commanded also Mat. 22. 37. but because love to our neighbour supposeth love to God and floweth from it as a stream from the fountain 1 Joh. 5. 1. and is an evidence of it 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law Rom. 8. 1. yet not from the directing power thereof The Law doth alwayes remain a rule of our new obedience though it cease from being a Judge either to justifie or condemn us for the Apostle inforceth the duty of love from the authority of the Law which doth enjoyn it for all the Law is fulfilled in one word c. saith he 2. Love to our neighbour is a most comprehensive duty as comprising not only inward affection but also outward action and extending it self to all the duties both positive and negative which are enjoyned by the whole second Table See Mat. 22. 39. love thy neighbour as thy self 3. There is not any of whatsoever rank or condition whether friend or foe Mat. 5. 44. to whom we do not owe the affection of love and the consciencious discharge of all those duties which are commanded in the second Table for we are commanded to love our neighbour that is as Christ explaineth Luke 10. 36 37. every man as opportunity doth offer 4. As the Precepts of the second Table do enjoyn every man to love and go about all other commanded duties towards his neighbour so also towards himself For although that inordinate and excessive love to self which is in every man by nature and whereby a man doth so love himself as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts be no-where commanded but expresly guarded against Mat. 10. 39. Yet there is a lawfull orderly love to self which is enjoyned unto every man so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command and to preserve his own life according to the sixth Command and so forth of the rest for the Command to love our neighbour as our self supposeth we ought to love our self to wit with subordination to God 5. The love and other duties flowing from love which every man is to carry unto and to discharge towards himself in subordination to God have the force of a rule and measure unto that love which we owe unto others so as that we are to love them first for God and His Command 1 Joh. 4. 21. Secondly in subordination to God Mat. 10. 37. Thirdly in sincerity there being both affection and action flowing from affection in our love to Him 1 Joh. 3. 18. for so we do and ought to love our selves Now the Law commandeth to love our neighbour as our selves Vers. 15. But if ye bite and devour one another take heed that ye be not consumed one of another HEre is a second argument to inforce the exercise of mutual love taken from some dangerous effects which doubtlesse had already followed in part among those Galatians occasioned by their debates and controversies and would yet follow more upon the want of love to wit first Their bitter strifes backbitings railings and reproaches set forth by the biting of wilde beasts And secondly other real injuries by fraud or violence which seem to be pointed at by devouring which is more than biting And lastly as a consequence of the two former a total vastation and consumption of the whole Church Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church when they are divided in opinion and judgment about religious Truths So where love groweth cold Church-divisions have ordinarily sad and scandalous effects which argue little of a tender frame of heart in those who have them even such as are here mentioned biting and devouring one another 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meeknesse especially when it first appeareth and hath but few to give it any countenance Rom. 16. 18. yet so soon as it hath gathered strength and gained many followers it hath been alwayes found most bitter and cruel for the effects of this renting schismatick spirit among those Galatians were no lesse than biting and devouring one another 3. In time of Church-divisions though that party which is for truth and piety be alwayes the most sober Jude v. 20. 21. yet considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard lest even they vent much of fleshly zeal and passion and while they are defending Truth become guilty of several miscarriages and so be rendred much the worse of their contests and divisions for the sin which
meaning from that which we gave of almost the same words chap. 5. ver 6. because his scope there is somewhat different from what it is here Vers. 16. And as many as walk according to this rule peace be on them and mercy and upon the Israel of God HE addeth a second reason whereby he commendeth not only that glorying in the sufferings and satisfaction of Christ as the only sure ground to build our Faith for salvation upon spoken of ver 14. but also the study of piety and of becoming a new creature whereof ver 15. as the only rule according to which all ought to walk in their several imployments And secondly doth excite all men to walk according to this rule by a most sure prediction and promise of a double fruit to be reaped thereby even Peace that is peace with God peace with their own conscience and so much of peace one with another and of sanctified prosperity which also goeth under the name of peace Gen. 28. 21 as God should see convenient for them Psal. 84. -11. and Mercy that is God's favour the fountain of the former peace which should furnish them with a timous remedy to all their evils and misery And thirdly because the false Apostles did glory much themselves and boulstered up their followers much with this That they were the only true Israelites as being joyned to the People of God by Circumcision to whom those promises did belong he sheweth that they who followed this rule though they were not Israel according to the flesh Rom. 2. 28. yet they were the Israel of God the only true Israelites Joh. 1. 47. as being the children of Abraham by faith chap. 3. 7. for the particle and in this place must be exegetick of one and the same thing as Eph. 1. 3. and not copulative of diverse Doct. 1. The rule of a Christian man's walk whether in relation to faith or manners is not left indifferent for every man so as he may choose what rule pleaseth him best neither is it left arbitrary unto any man to impose a rule of walking upon others but there is a fixt determinate rule condescended upon by God for all which no man may either add to or take from for saith he As many as walk according to this rule meaning a determinate fixed rule The word in the original is borrowed from Architectors who try their work by rule and square now whatever is defective and requireth addition or superfluous and requireth diminution is not a perfect and just measure or rule 2. Though this rule and canon of faith and manners be the whole Word of God contained in Scripture 2 Pet. 1. 19 20 21. Yet the grace of Faith in Jesus Christ and repentance unto life are a doctrinal sum of this rule if we mean the Doctrine of Faith and Repentance or a practical sum if we mean the graces themselves there being no point of Truth taught and no duty pressed in the whole Scripture which one way or other relateth not to one of these two for while he saith As many as walk according to this rule it is all one upon the matter whether by the rule he mean the Doctrine contained in the whole Epistle which is one and the same in substance with the rest of Scripture or the graces of Faith in Christ called ver 14. glorying in the crosse of Christ and of repentance unto life called ver 15. the new creature although it be more probable he mean the latter 3. This rule of faith and manners contained in the Scripture is unchangeable and ever to remain as that to which all men in all ages to the end of the world ought to make themselves conform for the word rendred walk in the original is in the future tense as relating to all time As many as shall walk according to this rule 4. So accurate and orderly is this rule in it self Psal. 119. 96. So ignorant are we of it in many particulars relating both to faith and manners Psal. 119. 18. And so many and subtil are those tentations which Satan setteth on foot to make us transgresse and flight this rule Eph. 6. -11. that there is great necessity of circumspection accuracy and attention unto those who would rightly walk according to this rule for the word rendred walk signifieth to walk orderly attentively as Souldiers when they keep rank As many as walk according to this rule 5 Even those who walk according to this rule are not so much freed from sin and misery but they stand in need of mercy yea all their receipts do come in the way not of merit but of undeserved mercy for mercy relateth to sin misery and to them that walk according to this rule there is a promise not only of peace but also of mercy and of peace flowing from mercy Peace shall be upon them and mercy saith he 6. As tender walkers according to this rule may expect sufficient encouragement and reward even in this life and such as may counterballance all contrary discouragements and hardships which usually occur in that way So their encouragements are not from the world but from above descending from Heaven and therefore such as cannot be hindred by the malice of men for peace shall be upon them and mercy saith he the word rendred upon them is emphatick and importeth that those blessings fall down upon them from above 7. It is not sufficient for a Minister of Christ who would comfort and incourage weak Christians who are otherwise apt to be discouraged through multitude of tentations in their Christian course Heb. 12. 12. that he find out and apply such precious Promises as are pertinent to their case but he must also endeavour their satisfaction in this that they are in the number of those to whom such promises do belong and who with God's allowance may lay hold upon them and draw out that comfort which is contained in them otherwise the discouraged person will look upon it as presumption to apply any of those precious Promises Psal. 77. -2. though otherwise he most gladly would for the Apostle sheweth that those who walk according to this rule and to whom he promiseth peace and mercy are the Israel of God to whom such Promises were made and do appertain And upon the Israel of God saith he Vers. 17. From henceforth let no man trouble me for I bear in my body the marks of the Lord Jesus THe Apostle having now sufficiently vindicated his Doctrine and justified his practice especially from those calumnies which were spread of him as if he had preached Circumcision chap. 5. 11. doth here by his Apostolical Authority discharge any whomsoever to occasion further trouble to him or unnecessary diversions from the great work of the Gospel whether by speaking against his Doctrine or by spreading or entertaining calumnies and slanders of him especially that formerly spoken of and this because the manifold sufferings which he had endured from the Jews
where it is weakest and the enemies greatest force doth lie for because masters are most prone to break out against their servants in threatning railing and reviling words as thinking words are but wind and their tongues are their own Psal. 12. 4. therefore he forbiddeth that evil mainly and expresly Forbearing threatning saith he 5. As it is very usuall for powers on earth sinfully to oversee and not to punish the cruell and unjust dealing of masters towards servants So those sins which are most connived at by men are most severely taken notice of by God for the Apostle mindeth them that God would call masters to an accompt how they carried towards their servants though men did not take notice of them Knowing that your master also is in heaven 6. It is too too ordinary for men in place and authority above others to carry themselves as if they had none above them to be countable unto or at least to dream that the Lord will not take such strict account of them as of their underlings and servants for the Apostle obviateth such thoughts and so doth indirectly imply that masters did so think while he saith your master also is in heaven and there is no respect of persons with him 7. Ministers are bound to inculcate even those truths upon the Lords people which they in charity do judge to be throughly known already by them because truths are better known than made use of by the most part yea the calling to mind of known truths by the publick Ministery doth through Gods blessing put a new lustre and efficacy upon them for inciting unto duty for therefore though the Apostle supponeth they knew this truth yet he putteth them in remembrance of it Knowing that your master is in heaven See what is observed further upon this description of God from His royal palace and impartiality in judging upon Col. 3. ver 25. doct 4 5. and Col. 4. ver 1. doct 4 5 6. Vers. 10. Finally my brethren be strong in the Lord and in the power of his might THe Apostle having from chap. 5. ver 21. exhorted unto those duties which belong to Christians as they are members of families doth now in the second part of this Chapter exhort unto one duty which belongeth unto all Christians in generall the making conscience whereof is necessary for practising all or any of the fore-mentioned duties even that they would prepare and make ready for a christian warfare And being in the first branch of this part of the Chapter unto ver 14. to inforce this duty more generally he doth first propone the exhortation to wit that finally or notwithstanding of all he had formerly spoken this one thing did remain yet necessary to be delivered by him for so much the Original word doth imply even that they would be strong fortifie themselves take to them spirits and resolutions in order to their Christian warfare And this first by looking at and making use of that strength which they had and all Believers have without themselves in the Lord Christ who is engaged with them as leader and generall in this warfare Joh. 10. 28. And particularly they are to look at and act their faith upon the power of His might or His almighty power in order to their being strong and resolute as that which alone was able to answer all their faintings and fears arising either from their own weaknesse Rom. 4. 19. with 21. or the strength of enemies Joh. 16. 33. Hence Learn 1. It is not enough for Christians to know what they ought to do by vertue of their severall relations except they also set about the practice of their duty according to what they know of it for the Apostle having already instructed them in the knowledge of their duty he sheweth this one thing was yet remaining even to prepare themselves with resolution and courage in order to their better practising of it Finally or this yet remaineth that ye be strong in the Lord. 2. As the duties of a Christian life whether in our generall or particular calling will not be discharged by us without a battell and conflict with strong difficulties and terrible adversaries So it is the duty of Christs Ministers not only to presse duties upon the Lords people but also to forewarne them of these difficulties and dangers which ly in the way of their duty and to instruct them how to wrestle with and overcome them all for so doth Paul having already pressed upon them the duties of their generall and particular callings he doth here not only forewarne them but also forearme them against difficulties and hazards Finally be strong in the Lord. 3. Though the Lords Servants sometimes may and are also bound to command and charge the people of God committed to their charge to make conscience of their duty 1 Tim. 6. 17. yea and also denounce against them most terrible threatnings if they neglect it 2 Tim. 4. 2. Tit. 1. 13. yet so long as gentle exhortations enforced with sweet smooth insinuations and rationall demonstrations of the equity and necessity of the thing may prevail they are rather to be followed by them thereby testifying their affection unto and charitable esteem of their hearers as of rationall men who are in a greater probability to be wrought upon by insinuations desires and convincing reasons than by threats and boasts for the Apostle doth here gently exhort them enforcing this exhortation by an insinuative compellation while he calleth them brethren and afterwards convinceth them of the equity and necessity of that to which he doth exhort them Finally my brethren be strong in the Lord. 4. So strong and terrible are these difficulties which Christians are assaulted with in the way of duty See ver 12. that there is need of more than ordinary strength resolution and courage for meeting with them and charging through them Faint hearted-cowards and lazie sluggards will never face them far lesse overcome them Prov. 22. 13. for in order to their rancountering those difficulties he biddeth them be strong that is take to them spirits and courage 5. No naturall courage nor hardinesse of spirit arising from mans naturall temper though in some respect sufficient for making men endure any temporall hardship without succumbing Prov. 18. 14. is able to underprop and bear us up against the furious assaults of such spirituall adversaries and breaking discouragements arising from such multiplied difficulties as daily do assault us in our Christian course for he biddeth them be strong not in themselves or in the power of their own naturall resolutions but in the Lord and the power of his might 6. No strength of grace inherent no spiritual courage flowing from the graces of Gods Spirit in us is alone and by it self sufficient to make us stand and bear us through as victors in this spirituall conflict we must besides be underpropped by the power and strength of Christ the Lord without us by whose influence our inherent graces
nor any other was exempted from wrestling We wrestle saith he 5. No place no inward case or outward condition wherein a Christian doth fall can give him ease from or a safe peace with this restlesse adversary his greatest safety is to be wrestling daily and without intermission for he saith not we did wrestle or shall wrestle but in the present time we wrestle which implyeth a continued action 6. Devils and damned evil spirits are a more terrible and dangerous party to wrestle with than any bodily or humane power yea though all the skill courage valour strength which over was amongst men were united and placed in one This dreadfull adversary for strength for craft for unwearied diligence for unpeaceablnesse of spirit against his party for his malice not so much against our body and outward estate as against our choisest part even the immortal soul for his courage to assault his nimblenesse to pursue his immortal nature that he never dieth goeth far beyond the most terrible of men yea and all men for he extenuateth the power and terror of flesh and bloud being compared with Satans making the latter far more terrible than the former while he saith we wrestle not with flesh and bloud but with principalities and powers 7. As men in tempting us to sin directly or indirectly are subservient to Satan and in that respect acted by him Matth. 16. 23. So our surest way to guard against all such tentations is to look at Satan as our chief party who maketh use of man one way or other to promove his soul-ruining designes and upon our ceding to the tentation as a giving place to the devil Eph. 4. 27. for while he saith we wrestle not with flesh and bloud but with principalities and powers he would have them to look at Satan as their chief adversary even when they are tempted by men 8. It is Satans constant work not only to sin against the Lord himself but to incite and tempt others to do the like and envie and hinder that happinesse unto others which he hath irrecoverably fallen-from himself and therefore such as are most active to entice others to sin and wickednesse do resemble Satan most and are to be looked upon not as men but incarnate devils It is their fathers work they do and his lusts they fulfill Joh. 8. 44. for he maketh it Satans work to wrestle with the Saints and make them sin against the Lord We wrestle with principalities and powers 9. As there is not only one but many devils feighting under one head and chief Matth. 25. -41. So all of them are engaged in this spirituall warfare against the Saints and therefore none of Christs souldiers should dream of ease there being a sufficient number of enemies to engage all yea sometimes many devils do set upon one man at once Mark 5. 9. for all the stiles here given to Satan are in the plurall number to shew that they are a numerous enemy Principalities powers rulers wickednesses 10. The people of God ought not to extenuate or undervalue the force and power of their adverse party in this spirituall conflict but look upon them in their outmost strength most numerous multitude greatest activity and in whatsoever may make them terrible and this not to weaken their own hands but to awake them from their security and to chase them to their strength for in order to this end Paul holdeth out their enemy Satan in his most dreadfull colours Principalities powers rulers of the darknesse of this world spiritual wickednesses 11. Though Angels by their fall have losed much even all their morall goodnesse Joh. 8. 44. yet their essence and naturall being doth remain yea and such properties as do naturally flow from such an excellent being as strength and ability to do at Gods permission whatsoever is not above the course of nature See upon chap. 2. ver 2. doct 8. for which cause they are here called powers yea and what through Gods permission their own usurpation and the voluntary subjection of wicked men unto them they exercise a prince-like authority over the children of disobedience for therefore are they called principalities and rulers 12. Whatever prince-like authority Satan hath in the world and whatever be his might and power to back his authority and make it dreadfull he imployeth it all for carrying on this war against the Saints his kingly power over wicked men is made use of for stirring them up sometimes to entice Gen. 39. 7. sometimes to constrain the truely godly to sin against the Lord Dan. 3. 2 c His power and might whereby through Gods permission he doth raise up storms commove the elements destroy cattel smite the bodies of men with diverse diseases is all imployed for this to make men and especially good men break out in some one or other sinfull carriage Job 1. 11. with 14. and 2. 5. with 7. for while the Apostle designeth our adversary by stiles of principalities and powers he sheweth whatever authority or power Satan hath is imployed by him for carrying on the war 13. This prince-like authority and rule which Satan exerceth is not absolute and illimitted but hath its own bounds appointed for it by God As first his principality and rule is only in this world but not in that which is to come no not over the wicked in whom he now ruleth but there he and they both shall remain for ever close prisoners in hell Matth. 25. 41. for Christ is still to rule as Mediatour and Lord Deputy under the Father untill He put down all rule authority and power and consequently Satan's among the rest 1 Cor. 15. 24. Hence it is they are called rulers of this world that is now and not hereafter Next his principality is limited only to those who are in their unrenewed state of darknesse sin and ignorance of God He may indeed exerce a tyrannical power over the Regenerate but no princely authority unto which they give unwilling obedience there being still in such a party for God 1 Joh. 3. 9. which in one degree or other opposeth it self at least doth not consent to Satan's usurpation Rom. 7. 19. Gal. 5. 17. for he confineth their rule to darknesse that is those who are in a state of sin and ignorance rulers of the darknesse 14. Though Satan cannot so far prevail over the renewed man as to rule in him yet he ceaseth not to assault him if it were but to vex him Rom. 7. 24. yea and he may so far prevail with his assaults by drawing him on to some particular grosse acts of sin 2 Sam. 11. 4. and thereby to dishonour God 2 Sam. 12. 14. and to mar his own peace Psal. 32. 3 4. as that the best of men have need to stand upon their guard against him for though the Apostle doth limit his principality and rule to unrenewed men yet he maketh even that an argument why he himself and all the converted Ephesians were to