Inheritance 1 Joh. 5. 10 11 12. for saith he God gave iâ— by Promise Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one HEre is a second Objection to wit If the Law or works done in obedience to the Law do not justifie Then it seemeth the Law hath been given by Moses upon mount Sinai in vain and to no purpose which Objection is expressed in a Question the meaning whereof is For what end was the Law at that time delivered containing such a number of precepts enjoyning so many moral judicial and ceremonial duties promising life unto the obedient Lev. 18. 5. and threatning God's wrath and curse to the disobedient Deut. 27. 26. wherefore was all this if the inheritance of life eternal come not by the works of the Law The Apostle answereth shewing first one main end for which the Law was added to the Promise and so much inculcated at that time to wit for the discovery Rom. 3. 20. and restraint of sin Numb 15. 39. and for the more through-conviction of the sinners lost and cursed estate in himself because of sin Rom. 3. 19. He sheweth secondly that this servile and childish discipline as having more of terror than love in it was to continue only during the infant-state of the Church until at Christ's coming in the flesh that spiritual seed of Abraham to whom the Promise was made should appear compleat in its principal parts and both Jew and Gentile be gathered into one Body But thirdly lest he should seem to debase the Law too much he commendeth it partly from the ministry of the Angels used therein Heb. 2. 2. Act. 7. 38. and partly from the mediation of Moses who did communicate the Word of the Law from God to the people Deut. 5. 5. Which latter as it serveth to commend the Law so also to inforce the Apostle's main scope to wit That the precepts and threatnings of the Law were only added because of transgressions and that God intended no such thing as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required seing there was a necessity to make use of Moses as a mids-man to speak between God and the people which did argue them to be conscious to themselves of their own guilt and therefore durst not approach unto God Exod. 20. -18 19. And therefore fourthly The Apostle proveth this consequence ver 20. from the office of a Mediator which is not used but only betwixt disagreeing parties whence he leaveth them to gather that it had been altogether in vain for God to have entred a Covenant for life upon condition of works with such a guilty sinfull people as could not fulfill the condition required in that Covenant and consequently could reap no advantage by it especially seing as he expresly affirmeth God is alwayes one consonant to Himself and doth not dispense with one jot of that perfect universal and constant obedience required as the condition of obtaining Salvation according to the tenour of the Covenant of Works Deut. 27. 26. From Vers. 19. Learn 1. So bent are men upon the abuse of things in themselves good whether divine Ordinances or any other gift bestowed by God upon them that they cannot difference betwixt the right use and the abuse of these things and are apt to conclude if they may not abuse them to gratifie some one lust or other that they can serve for no use to them and so are given by God in vain Thus the false Apostles concluded that if the Law was not given to justifie it was wholly uselesse Wherefore then serveth the Law say they 2. As the Moral Law Gen. 13. 8. together with the powerfull working of Gods Spirit in the Regenerate Gen. 39 9. and Gods restraining grace Gen. 20. 6. the discipline of the Church Gen. 9. 25. and the power of Magistracy which then was Gen. 9. 6. did serve to discover and restrain transgressions and to convince sinners of their lost estate because of sin before the Law given upon mount Sinai and do yet serve for the same uses and ends to the christian Church So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai to cast it in such a legal mould as that hereby He might bring down the pride of that stiff-necked people and the more effectually convince them of sin and of God's curse due to them for sin which legal dispensation of the Covenant did stand in this mainly that the duties and curses of the Law were held forth frequently fully and clearly Exod. 20. 2 c. Deut. 5. 6 c. 27. 15 c. and 28. 15 c. and the Promises chiefly of eternal life yea and of Christ and remission of sins but sparingly and for the most part very obscurely under the vail of earthly shadows and ceremonies 2 Cor. 3. 13. and under some dark prophecies Isa. 53. 7 8. compared with Act. 8. 34. And besides all this there was a yoke of other duties over and above the duties of the Moral Law laid upon them to wit the duties of the Law both judicial and ceremonial Exod. 24. Lev. 1. and obedience to them most strictly urged and that under hazard of the same so much reiterated curse Deut. 27. 26. for saith he The Law was added to wit on mount Sinai and added to the Covenant-promise made to Abraham because of transgressions Now he cannot mean the Moral Law as to the substance of it for that did perpetually sound in the Church ever since it was a Church even before Moses Gen. 18 19. and so it was not then added neither doth he mean by the Law that whole Doctrine which was delivered from God upon mount Sinai for that Doctrine did contain in it a Covenant of Grace the very promise of salvation and pardon of sin through the Messias to come Luke 24. 29. which was formerly made to Abraham only it was cloathed with a more legal dispensation and so the Law taken so generally cannot be said to have been added It remaineth therefore that by the Law which was then added to the Promise because of transgressions must be meaned that legal dispensation of the Covenant of Grace set down in the body of this second Doctrine whereby it did at the first view and without very accurate inspection appear to be a Covenant of Works although it was really a Covenant of Grace 3. This legal dispensation of the Covenant of Grace was not to continue alwayes in the Church but until the partition-wall being broken down at Christ's death Eph. 2. 14 15 16. the Gentiles should be called unto the fellowship of the Church and together with the Jews make up one compleat seed unto Abraham
then was the yoke of judicial Gen. 49. 10. and ceremonial duties Act. 15. 10. to be taken off the vail of shadows and dark prophecies whereby Christ and free-grace were hid and covered to be laid aside 2 Cor. 3. 11 12. And though the duties of the Moral Law are yet to be pressed Col. 3. 18 c. and the curse of the Law to be denounced against all who are in their natural estate Col. 3. 6. yet covenanted grace and furniture for duty Joh. 1. 17. and Christ's becoming a curse for us to redeem us from the curse of the Law are more clearly held forth now in the dayes of the Gospel ver 13. than they were formerly for saith he It was added because of transgressions till the seed should come to whom the Promise was made 4. The Gospel is so to be commended and preferred unto the Law as nothing of that honour and respect which is due unto the Law be taken from it and the Doctrine of the Law and Gospel are to be so bounded as neither may encroach upon the other for left Paul in setting limits between the Law and the Gospel should seem to vilisie the Law he commendeth it from this That it was ordained by Angels in the hand or by the ministry and service of a Mediator 5. Though Moses was the Mediator here spoken of Deut. 5. 5. yet it followeth not that Angels and Saints are Mediators in Heaven for Moses was present with the people and ordained a Mediator by God for this one act which was to relate and report the Law from God to the people now it can carry no shew of reason from this to conclude that therefore the Saints who are absent in Heaven and so are ignorant of us Isa. 63. 16. or that either Saint or Angel should be constituted Mediators to report our prayers and the secrets of our hearts unto God especially seing no Scripture doth prove that any such office is put upon them by God It was ordained in the hand of a Mediator From Vers. 20. Learn 1. Conscience of guilt presenteth God as terrible and taketh away all confidence from the guilty sinner to approach in a friendly manner by himself to a provoked God for no entercourse can be between God and His people when they are not one but differ by reason of His peoples sin A Mediator is not of one saith he there was a disagreement through sin which called for a Mediator 2. The Covenant of Works entred with Adam in the state of innocency was immediate no Mediator interveening to make them one wherein it differeth from the Covenant of Grace Heb. 8. 6. for God and man before the fall were one and no disagreement betwixt them because of sin and so there was no use for a Mediator in the Covenant that was then made for A Mediator is not a Mediator of one saith Paul 3. No man can attain to Heaven or reap any advantage by a Covenant of Works except he were perfectly holy and as free of sin as Adam was before his fall for the Apostle proving that God made no Covenant of Works with them upon mount Sinal and that they could have reaped no benefit by such a Covenant thinketh it sufficient to evince that they were then a sinfull people which he evinceth from this that they stood in need of a Mids-man betwixt God and them Now a Mediator is not a Mediator of one saith he 4. The Lord in all His dispensations is alwayes one and like to Himself without any shadow of turning Iam. 1. -17. His work and way of dealing may and hath changed even His way of dispensing the Covenant of Grace to His Church Heb. 8. 8 9. but He remaineth unchangeable there being no change of that kind which He hath not fore-ordained by His unchangeable decree Eph. 1. -11. Thus he saith God is one that is with relation to the present scope If any plead a right to Heaven for the merit of their works God will abate nothing of what He Himself did once prescribe and require of man in the Covenant of Works Vers. 21. Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given life verily Righteousness should have been by the Law 22. But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe FOlloweth the third Objection to wit If the Law be given to discover and condemn for transgressions as is affirmed ver 19. Then it is contrary to the Covenant-promise which doth cover and pardon sin quicken and justifie the sinner He answereth 1. by denying and rejecting the consequence as absurd and abominable 2. By retorting the Argument against the Adversaries themselves for if the Law or if our works done in obedience to the Law could procure eternal life as they affirmed Then our righteousnesse before God should consist in Works or the Law should justifie leaving them to gather that this would suppose the former Covenant by promise to be abolished and quite destroyed by the Law so that according to their Doctrine the Law was both contrary unto and destructive of the Promise ver 21. 3. He answereth directly shewing the Law called here the Scripture or that Scripture as it is in the Original while it convinceth accuseth and condemneth all mankind for sin and so concludeth and incloseth all men under sin and the curse due to sin as the Judge doth the malefactor in prison is not contrary but subordinate and subservient to the Promise in so far as that hereby the guilty sinner being made to lay aside all confidence in his own righteousnesse Rom. 7. 9. doth flee by Faith in Jesus Christ for a refuge to the Promise and so the thing promised to wit Righteousnesse and Salvation becometh the sinner's and is conveyed upto him to wit upon his believing From Vers. 21. Learn 1. It is the way of Hereticks to set Scripture against Scripture and to make one Scripture seem to contradict another except their erroneous sense and interpretation of Scripture be received as intended by the Spirit of God for these false Apostles did affirm if so the Law did not give life but did only discover and accuse for transgressions then God's mind in the Law should have been contrary to His mind revealed in the Promise Hence Paul propoundeth this question unto himself to answer Is the Law then against the Promises of God 2. However Hereticks may labour to fasten such absurdities upon Truth as if it were contrary to some other parts of God's mind revealed in Scripture yet their bold allegations will be found alwayes false and Truth to be ever most consonant and never contrary to it self for so the Apostle sheweth of the Truth in hand God forbid saith he 3. There are some sins chiefly those that do most directly reflect upon any divine perfection or attribute of God the
engagements to enlarge His own Kingdom Psal. 2. 9. that before means and instruments be deficient for the propagation of the Gospel He will turn the hearts of desperate enemies and make most bitter persecutors to be eminent lively and painful Preachers so was it here He who persecuted us in times past now preacheth the Faith which once he destroyed 6. How patient ought the Church of Christ to be under saddest persecutions and how far from base despondency of spirit as if her case were wholly desperate and remedilesse seing Jesus Christ at an instant can carry captive her chiefest adversaries and make them to be her stoutest friends as appeareth from this He who persecuted us now preacheth 7. As godlesse persecutors propose unto themselves no lesse than the total overthrow and rooting-out of Truth though neither Men nor Devils shall be ever able to effectuate it Mat. 16. 18. so men may look if they repent not Luke 13. 3. to be justly charged with the guilt of all that evil which once they intended as if they had actually accomplished it although it was without their reach so to do for that Faith or Doctrine of Faith as Tit. 1. 13. which Paul at this time did preach is said once to have been destroyed by him because he aimed at no lesse and his sin before God was no lesse than if he had done it although the Lord in mercy did pardon it 1 Tim. 1. 13. Now preacheth the Faith which once he destroyed 8. We ought so to look upon notable changes which do fall out whether in particular persons or publick societies whether to the better or the worse as that we may see somewhat of God manifested in them either His Justice or Mercy Wisdom or Power some one Attribute of His or other and so as we may give a suitable return whether of fear or joy thankfulnesse or admiration or of any other sanctified frame of spirit and holy performance for which such a manifestation calleth for those Christians in Judea did so look upon this notable change in Paul as to see God's mercy and power manifested in it and accordingly with joy did give God thanks so much is imported in this They glorified God in me saith he 9. Whensoever God is pleased to make a man instrumental whether for our own particular good or the more publick benefit of Christ's Church as we would not be ingrateful unto the instruments themselves Judg. 9. 16 c. so neither are we to rest upon them ascribing the praise of what they do to them but as we would not provoke the Lord to smite them or at least to make them uselesse to us 1 Cor. 4. 6. we are to look unto God more than them ascribing the praise of what they do unto Him as that which is His proper right and due so do they ascribe to God the praise of any good which Paul did by his preaching They glorified God in me or concerning me 10. The more that God hath made it convincingly and from clear evidences manifest to the conscience of His People that a Work is owned and approven by Him and hath drawn an acknowledgement from them to that purpose unto His own praise it aggregeth the sin of those the more who would afterwards question or deny that Work to be His for the Apostle's scope in part is to aggrege the sin of his adversaries who denied him to be an Apostle immediately sent from Jesus Christ and that the Doctrine preached by him was the Truth of God from this that the Churches in Judea were convinced of the contrary and had acknowledged so much long since to the praise of God by giving glory unto Him on Paul's behalf so that those Galatians and the false Apostles were guilty of obscuring the glory of God shining forth in his Conversion and Office which was already acknowledged by others And they glorified God in me CHAP. II. IN the first part of this Chapter the Apostle addeth some further Evidences that both his Office and Doctrine were divine As first They were such as might abide the censure of the chief Apostles ver 1 2. Secondly In the main thing controverted which was about Circumcision the other Apostles did joyn with him in that they were not for but against the circumcizing of Titus ver 3. and for a weighty reason ver 4 5. Thirdly In that meeting which was at Jerusalem the other Apostles did find nothing for which to challenge either him or his Doctrine ver 6. but upon the contrary perceiving that Paul was called of God to be an Apostle ver 7. both from that divine assistance wherewith he was accompanied ver 8. and from those Apostolick gifts wherewith he was endued they acknowledged both him and Barnabas for Apostles ver 9. and all of them did part good friends the collecting of some supply to the poor Jews among the Gentiles being recommended by the rest to Paul ver 10. Fourthly He did rebuke Peter when in his practice he declined from the Doctrine taught by Paul concerning the abrogation of the Ceremonial Law and for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having truth for him to ver 15. In the second part because this dispute about the Ceremonial Law did fly very high the false Apostles urging the observation of it as meritorious of justification therefore the Apostle turneth the force of the dispute against Justification by Works and proveth by several Arguments that we are justified by Faith only As first The believing Jews who had as much reason to boast in their works as any ver 15. did renounce all confidence in them for Justification ver 16. Next he preoccupieth an Objection and sheweth that this Doctrine of Justification by Faith without Works giveth no encouragement to sin ver 17. Because 1. it did presse the mortifying and destroying of sin ver 18. And 2. though it did free them from the Law in several respects yet not as it is the rule of an holy life ver 19. Yea 3. it doth tye the justified person more strictly to subdue sin and lead an holy life ver 20. Lastly he addeth a second Argument to prove that we are justified by Faith only because if we were justified by Works Free-grace and Christ's death should be uselesse ver 21. Vers. 1. THen fourteen years after I went up again to Jerusalem with Barnabas and took Titus with me also 2. And I went up by revelation and communicated unto them that Gospel which I preach among the Gentiles but privately to them which were of reputation lest by any means I should run or had run in vain THe Apostle first mentioneth another journey of his to Jerusalem together with the time when and the companions with whom he went and that extraordinary Instinct and Command from God which moved him to undertake that journey ver 1 2 And secondly sheweth that when he came to Jerusalem he did privately
take liberty of practice to himself in those things which he doth condemn in others and the contrary of which he doth either by his Doctrine or example at other times constrain them to as appeareth from the question here propounded If thou livest not as do the Jews why compellest thou the Gentiles to live as do the Jews as if he had said Thou can neither answer to God nor man for it 7. It is no small sin for Superiours to bind where the Lord hath left free by urging upon their Inferiours the observing of a thing in its own nature indifferent as necessary except it be in these cases wherein the Lord by those circumstances which do accompany it doth point it out as necessary such are the cases of scandal Act. 15. 28 29. and contempt 1 Cor. 14. 40. for hereby mainly is Peter's sin aggreged that he did compel the Gentiles to the necessary observation of the Ceremonial Law though the use of it was at that time indifferent Why compellest thou the Gentiles to live as do the Jews 8. In the primitive times of the Christian Church the People of God did wonderfully subject themselves to the Ministry of the Word in the hand of His Servants and much more than People now do for if the actions of the Apostles compelled men to do this or that as Peter's action did compel the Gentiles what then did their Doctrine and heavenly Exhortations Why compellest thou the Gentiles c. Vers. 15. We who are Jews by nature and not sinners of the Gentiles 16. Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified SOme Interpreters do conceive that Paul's speech to Peter doth yet continue in these two Verses Yea and some think that it is extended to the end of the Chapter but others conceive that Paul having closed the narration of what passed betwixt him and Peter ver 14. doth here return to speak to the Galatians and though those last do seem to have most of reason for them yet which of these opinions do stand it is all one to the main purpose for it is clear that the Apostle doth here state and fall upon one of the main questions which were betwixt him and his adversaries to wit That we are justified or accepted of and declared righteous in God's sight by Faith in Christ and not by the works of the Law And for the better understanding of the threed method of the Apostles dispute together with the state of the present question and the sense and force of those arguments which he maketh use of to confirm the Truth in controversie We shall premit three things in general First the Apostle's adversaries erred in two things mainly 1. they urged the rigid observation of the Ceremonial Law as necessary by vertue of a divine Precept standing yet in force as may be gathered from the Apostle's reasoning chap. 3. 19 25. and chap. 4. 3 4 5. 2. As Seducers wax worse and worse 2 Tim. 3. 13. so they went higher and urged the observation of these Ceremonies as that whereby joyntly at least with Christ sinners are justified before God as appeareth from chap. 2. 16 21. and 3. 11. Now the Apostle addresseth himself to the refutation of both those Errors and because the latter Error to wit That sinners are justified by their obedience to the Law is most dangerous therefore he doth refute it first and apart to ver 19. chap. 3. And next he refuteth that first Error joyntly with the other proving there was no necessity at all of observing the Ceremonial Law or any part of that Mosaical Pedagogie now under the New Testament and that it ought not now to be observed the date prefixed by God for the observation of it being already expired to ver 13. chap. 5. Secondly while the Apostle all-along this dispute denyeth we are justified or that righteousnesse and the inheritance do come by the Law he understandeth by the Law not the whole Doctrine delivered by Moses upon Mount Sinai for the Law being so taken was a Covenant of Grace as appeareth from the Preface and Promises of the Decalogue and from the Ceremonial Law which shadowed forth Christ and remission of sins through Him Heb. 10. 4 8 9. so that Believers under the Old Testament may be said to have been justified and to have had righteousnesse by the Law in this sense for it implyeth no further than that they were justified according to the tenour of the Covenant of Grace as it was wrapped-up in that ancient legal dispensation The Apostle therefore takes the Law more strictly and in the sense of his adversaries for the mere precepts and threatnings of the Law as it requires perfect obedience and curseth those who have it not abstracting from Christ and Grace which were held forth though but obscurely in it for in that sense his adversaries maintained justification by the Law and therefore the Apostle while he refuteth justification by the Law must be understood to speak of the Law in the same sense also which sometimes he clearly expresseth while he explaineth his meaning by denying we are justified by the works of the Law vers 16. and chap. 3. 5 10. Thirdly that the Apostle may strike at the root of this their most dangerous Error of Justification by Works he excludeth all Works in general not only those of the Ceremonial Law but the Works also of the Moral Law Yea and all Works of ours whatsoever from having influence upon Justification for as shall be observed in the Dispute it self the Arguments used by the Apostle to prove that we are not justified by Works are applicable to the Moral Law equally if not more than to the Ceremonial Law Yea and do exclude the Works of the Regenerate as well as of the Unregenerate Besides it is sure that none professing the Name of Christ as the Apostle's adversaries did would have urged the naked external performance of those Ceremonies as having influence upon Justification except as it was conjoyned with internal love to God and our neighbour commanded by the Moral Law and signified expressed and some one way or other advanced by those outward performances Neither is it conceivable how they maintaining a necessity of Faith in Christ could imagine that any Works whatsoever whether done in obedience to the Ceremonial Law or to the Moral being such Works only as are done by the power of Nature and strength of Free-will without the Grace of Christ should have justified a sinner and made him righteous before God So that if Paul in this Dispute had excluded from Justification only the external Works of the Ceremonial Law and not the Works of the Moral Law also or only all Works whatsoever flowing
from the strength of Nature or the Works of the Unregenerate and not the Works of the Regenerate also which are performed by the Grace of Christ he should have quite mistaken the question and not at all refuted his adversaries It doth therefore of necessity follow that the Apostle reasoneth against Justification by Works done in obedience to the Law in general and that he affirmeth we are justified only by Faith in opposition unto all Works of ours whatsoever which he proveth by two Arguments in this Chapter First because he himself and other Jews who though they enjoyed by birth and education as being born Members of the visible Church many priviledges beyond the Gentiles who were profane sinners and born aliens from God and therefore might have expected to be justified by their good works if so any could be justified that way Yet they knowing perfectly that all their Works done in obedience to the Law could never justifie or make them righteous before God and that only Faith in Christ would make them so righteous even they who had as much reason to boast of their Works as any other had renounced all confidence in their Works and betaken themselves only to Faith in Jesus Christ for Justification and hereby he leaveth unto them to gather what madnesse it were for those Galatians or any other of the Gentiles to rely upon the Works of the Law so as to be justified by them which he further confirmeth as it seemeth from Psal. 143. -2. affirming that no flesh whether Jew or Gentile shall be justified to wit by the Works of the Law which is here supplyed by the Apostle without adding to the sense The like addition of words for explication without wronging the sense is frequently used in the New Testament where Scriptures are cited out of the Old as Mat. 4. 10. compared with Deut. 6. 13. Heb. 10. 5. compared with Psal. 140. 7. Doct. 1. Though every man by nature is a childe of wrath and enemy to God Eph. 2. 3. as Nature speaketh that which is born with us and conveyed unto us from our parents by carnal generation Psal. 51. 5. Yet all those who are born within the visible Church have a right by nature unto Church-priviledges and to enjoy the external means of Grace and Salvation as Nature speaketh that which is born with us not of natural generation but of free-grace which God is pleased to honour His People with and to deny unto others for the Apostle here calleth himself and others come of Abraham who had been from that time upwards the only visible Church Psal. 147. 19 20. Jews by nature wherby he doth not simply design them to be men of such a Nation for that could make nothing to the Apostle's scope in the present argument besides that the Jew is here opposed to sinners of the Gentiles so it must relate some way to their spiritual state neither doth it import that much as if they had inherent holinesse and were altogether sinlesse by nature for this is contradicted by Scripture Rom. 3. 9. So the meaning must be that from their birth and because of God's love to them in making choice of them to be a Church to Himself above all Nations Deut. 7. 6. they were externally at least in covenant with God Deut. 29. 11. whereby they had a right to all Church-priviledges as of being under God's special care and government Isa. 4. 5 6. of enjoying the ordinary means of Salvation as they were capable of them Gen. 17. 12. And as it was with the Jews then so is it with those that are born within the visible Church now they are Christians by birth to wit in the sense presently mentioned for the visible Church under the New Testament and among the Gentiles hath succeeded to those priviledges which were enjoyed by the Church under the Old Rom. 11. 17. So that even young Infants are expresly called holy 1 Cor. 7. 14. to wit with an external and federal holinesse and on this account they have right to Baptism the seal of the Covenant which no Infidel can claim Act. 2. 38 39. We who are Jews by nature and not sinners of the Gentiles 2. The Doctrine of free Justification by Faith in Jesus Christ and not by Works was early opposed by Satan and heretical spirits and no Doctrine so much opposed as it was and that because no Truth is more necessary to be keeped pure than this is it being such a Truth as if it be keeped pure several other Truths are keeped pure also and if it fall many other Truths do also fall with it Therefore is it that Satan did so much labour and yet laboureth to bear it down for the defacing of this Truth was mainly aimed at by the false Apostles among those Galatians as appeareth from the Apostle his setting of himself so much to defend it That we might be justified by the Faith of Christ and not by the Works of the Law saith he 3. Concerning the nature of Justification we learn several things First That Justification is not the Lord 's making one who was before unjust to be just by working of habitual and inherent righteousnesse in him as the Papists do take it confounding Justification and Sanctification contrary to Scripture 1 Cor. 6. 11. But it is a judicial action whereby the Lord absolveth the sinner from death and wrath and adjudgeth him to life eternal for the word expressing this grace here is a judicial word taken from Courts of Justice which being attributed to the Judge is opposed to condemn Rom. 8. 33 34. and so signifieth to absolve and give sentence neither doth the Scripture ever make use of this word in any other sense where the justification of a sinner before God is spoken of Knowing that a man is not justified c. and that we might be justified Secondly The ground whereupon and the cause for which sinners are thus justified or absolved from wrath and adjudged to life eternal is not any Works which they do in obedience to the Law of God whether Ceremonial or Moral for Works are excluded while he saith A man is not justified by the works of the Law but by the Faith of Jesus Christ it is not except by the Faith c. as if Works were only excluded when Faith is not joyned with them as the Papists do read it but the word is well turned here by the adversative particle But as it is frequently in Scripture See chap. 1. 7. Mat. 12. 4. So that Works are simply excluded and Faith established as only having hand in this businesss which is more plainly asserted afterwards That we might be justified by the Faith of Christ and not by the Works of the Law by which are meaned both the Works of the Moral and Ceremonial Law as we cleared in the Exposition Thirdly The Works which are excluded from having hand in Justification are not only those which are done before conversion but also
which follow after and flow from the working of God's Spirit in us even those Works are imperfect Isa. 64. 6. and so cannot make us compleatly righteous and we do owe them to God in the mean time Luke 17. 10. and so they cannot satisfie divine Justice for the failings of the bypast time They are the work of God's Spirit in us Philip. 2. 13. and so we can merit nothing at God's hand by them for He excludeth the Works of the Law in general now the good Works of the Regenerate are such as are commanded by the Law and done in obedience to the Law besides that those false Apostles did admit a mixture of Faith and Works in Justification so that if the Apostle had not excluded even Works which flow from Faith they might have quickly agreed upon the point Man is not justified by the Works of the Law Fourthly That through vertue whereof we are thus justified and absolved by God is the righteousnesse of Jesus Christ performed by Himself while He was here on Earth both in doing what we should have done Mat. 3. 15. and suffering what we ought to have suffered Gal. 3. 13. which righteousnesse is not inherent in us but imputed to us Rom. 5. 17 18 19. as the sum of Money paid by the Cautioner standeth good in Law for the principal Debtor So we are said to be justified by the Faith of Christ or Faith in Jesus Christ as laying hold upon His righteousnesse which is imputed to us as said is and by which only we are made righteous Fifthly Though Faith be not alone in the person justified but is ever accompanied with all other saving graces for it worketh by Love chap. 5. 7. Yet Faith is that only grace which hath influence in our Justification for all other Works even those that flow from Grace are excluded and only Faith admitted to have hand in this businesse A man is not justified by the Works of the Law but by the Faith of Jesus Christ and that we might be justified by the Faith of Christ and not by the Works of the Law Sixthly Faith hath influence upon our justification not as it is a Work or because of any worth which is in it self more than in other graces or as if the act of believing whether it alone or joyntly with other graces were imputed unto us for righteousnesse but only as it layeth hold on Jesus Christ and giveth us a right to His Righteousnesse through the merit whereof alone we are justified for it is by the Faith of Jesus Christ or Faith receiving Joh. 1. 12. and resting on Jesus Christ Isa. 26. 3 4. that we are justified besides that all Works of the Law or commanded by the Law are here excluded and by consequence Faith it self as it is a work is excluded also Seventhly This way of Justification by Free-grace accepting of us for the Righteousnesse of Jesus Christ and not because of our own worth is common to all who ever were are or shall be justified whether good or bad the most eminent and best of men must quit the conceipt of their own righteousnesse and rely upon Him who justifieth the ungodly by Faith for even those who were Jews by nature Paul and the other Apostles betook themselves to this way Even we saith he have believed in Jesus Christ and the Scripture cited by Paul speaketh universally of all For by the Works of the Law shall no flesh be justified Eightly Before man be justified through vertue of this imputed Righteousnesse he must first be convinced of his own utter inability to satisfie divine Justice and so to be justified by any thing which himself can do So natural is it to seek for a righteousnesse of our own and in our selves that we will never seek in earnest to the Righteousnesse of Christ until we be made to despair of our selves Rom. 10. 3. for the Apostle sheweth that this conviction went before their Justification Knowing that a man is not justified by the Works of the Law Next he must be convinced also of a worth in Christ's Merit to satisfie divine Justice and that this Merit of Christ's is offered to all who shall lay hold on it by Faith so as that it shall stand good in Law for them in order to their Absolution as if they had given an equivalent satisfaction to God's Justice themselves for none will venture his immortal soul upon that the worth whereof he doth not know Hence the Apostle sheweth that the knowledge of this also did preceed their Justification Knowing that a man is not justified but by the Faith of Jesus Christ. And lastly being thus convinced he must by Faith receive and rest upon Jesus Christ and that most perfect Righteousnesse of His by making his soul adhere and cleave to the Word of Promise wherein Christ is offered Act. 2. 39 41. whereupon followeth the real Justification and Absolution of the man who so doth for Paul marketh this as a third thing going before their Justification Even we have believed in Jesus Christ that we might be justified Doct. 4. The former practices of ancient Believers eminent for parts priviledges and graces who have quit their own righteousnesse and ventured their soul wholly upon this imputed Righteousnesse of Christ laying hold upon it by Faith ought to be looked on as a strong argument inforcing us to do the like for the Apostle's scope is to prevail with those Galatians by this argument We who are Jews by nature saith he have believed in Jesus Christ that we might bejustified 5. Though the approved practices of eminent godly persons may have their own weight in order to our encouragement to deny our selves and lay hold on Christ Yet it is the Word of the Lord which can only quiet a man's conscience in this matter and make his mind fully aquiesce to it for the Apostle unto their example subjoyneth a Scripture-confirmation of the Truth in hand By the Works of the Law shall no flesh be justified Vers. 17. But if while we seek to be justified by Christ we our selves also are found sinners is therefore Christ the minister of sin God forbid HE preoccupieth an Objection which might have been framed against the present Doctrine thus If the Doctrine of Justification by Christ doth suppose that even the Jews themselves who are sanctified from the womb are equally sinners with the Gentiles and that being unable to attain to Justification by the Works of the Law they must only rely on Christ by Faith as Paul had but presently affirmed ver 16. Then it would seem to follow that Christ were the minister of sin or that the Doctrine of the Gospel did make men sinners both by taking away that Righteousnesse of the Law which the Jews thought they had and were warranted as they conceived by the Scriptures of the Old Testament so to think as also by furnishing both Jew and Gentile with an occasion to cast-by all care of Holinesse and
those Galatians were Secondly if the reproof flow from love and compassion in the person who doth reprove and an honest desire after the sinner's good as it was here for he casteth not up their folly in passion but in compassion desiring nothing but their good and amendment Thirdly if the reproof carry along all lawfull and allowed moderation with it as here he calleth them not wicked but more gently foolish or imprudent and withall layeth the great weight of their sins upon their Seducers who had bewitched them And fourthly That the reprover not only himself do know that there is reason so to charge them but also hold forth these reasons to them that they may be convinced also for so doth Paul he demonstrateth their folly from that they obeyed not the Gospel which was so plainly preached among them O foolish Galatians c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth Mat. 7 -29. but are to endeavour the delivery of it with that perspicuity and plainnesse Col. 4. 4. that power and livelinesse 1 Cor. 2. 4. as it may penetrate the conscience of the hearers and be so clear and evident to them as if it were pictured and painted out before their eyes and in order to this they would not only labour to understand throughly what they preach 1 Tim. 1. 7. but also to believe it themselves 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it 1 Tim. 1. 15 And above all would labour with God that the effectuall operation of His Spirit may come along with what they preach 1 Cor. 2. -4. that so the Truth delivered may be the more lively and convincingly represented to the hearers for Paul did so preach Jesus Christ was evidently set forth crucified among them before their eyes He did so represent Christ and Him crucified to their ears by the preaching of the Word as if they had seen Him with their eyes 7. Though Jesus Christ and His sufferings are to be painted out vively represented and pictured by the plain and powerful preaching of the Gospel Yet it doth not follow that they are to be artificially painted with colours upon stone or timber for religious use for God commandeth the former but condemneth the latter Exod. 20. 4. And the graven image is but a teacher of lies Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People their defection from it and not giving obedience to it is the more aggreged for Paul aggregeth their not obeying the Truth from this that before their eyes Jesus Christ had been evidently set forth crucified among them Vers. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith THe Apostle having stirred them up to attention by a reproof doth now return to his former dispute proving that we are justified by Faith and not by Works See chap. 2. 16. And this he proveth first because the Spirit of Regeneration and other saving Graces of the Spirit of God called here the Spirit as being fruits of the Spirit chap. 5. 22. were wrought in those of them who were regenerate not by the works of the Law that is by the Doctrine of Justification by Works but by the hearing of Faith that is by hearing the Doctrine of Justification by Faith for here as usually elswhere See chap. 1. 23. Faith is taken for the Doctrine that is believed And for the truth of this assertion he appealeth to their own conscience and experience leaving them to gather that therefore they were justified and reconciled by the Doctrine of Faith seing God bestoweth His Spirit upon none but such as are reconciled unto Him Rom. 5. 1 2 c. Doct. 1. There is not ordinarily any Church so corrupt but God hath some who are truely gracious among them for Paul's Argument supposeth that the Spirit and saving graces of the Spirit were in some of those Galatians because of whom he speaketh generally unto all Received ye the Spirit saith he 2. Even those who are truely gracious may stagger strangely in reeling times and be in a great measure overtaken with the most dangerous Errors of the times though they cannot totally 1 Pet. 1. 23. nor finally Isa. 54. 7 8. fall away for Paul speaketh even to them who had received the Spirit as to those who were taken with the common Errors Received ye the Spirit 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect So the ordinary mean whereby He conveyeth Grace to the heart is by hearing the Word preached for they had received the Spirit by the hearing of Faith 4. Though the hearing of the Law preached doth work conviction of sin terror of conscience and legal contrition Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel Yet the Law as distinct from the Gospel and as it presseth perfect obedience in order to our Justification before God in which sense it was mistaken by the false Apostles and is so spoken of in this dispute See upon chap. 2. 15. can never be a mean of begetting Grace in the heart for so it driveth the soul to despair and worketh wrath Rom. 4. 15. Thus the Apostle affirmeth they received not the Spirit by the works of the Law 5. It is the Gospel preached and heard which the Lord maketh use of as a mean for conveying Grace to the heart being first convinced of sin and misery by the preaching of the Law Act. 2. 37 38. for the Gospel offereth Christ freely from whom being laid hold upon by Faith we do all receive Grace for Grace Job 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith 6. Though a gracious heart may be overtaken with Error as said is See Doct. 2. Yet there remaineth somewhat of conscience in vigour with them in so far as that being appealed unto about the truth of things weighty and which belong to the reality of God's work in their heart and the way of His working in them they dare not readily lie and contradict their own known experience for Paul at least supposeth so much while he doth appeal to their own conscience and experience how saving Grace was wrought in them This only would I learn of you Received ye c. 7. Our Justification before God and the renovation of our natures by the Spirit of God are so much conjoyned that the Doctrine which through God's blessing is the mean of working the former is also the only Doctrine appointed of God for holding forth the right way of attaining the latter for Paul argueth that the Doctrine of Justification without Works is divine because that Doctrine was the mean of conveying sanctifying Grace unto their hearts as appeareth from the scope of the Argument here used Received ye the Spirit by
22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
who transgresseth in one thing 5. There is no person whether rich or poor noble or ignoble learned or unlearned whose sin deserveth not the forementioned curse The consideration indeed of the person of some sinners doth aggrege their sin beyond the sin of others Rom. 2. 17. to 25 but no consideration of the person of any can so far extenuate his sin as to make it not deserving of God's wrath and curse for saith he Cursed is every one without exception who continueth not 6. Not only sins of commission or doing of that which the Law forbiddeth but also sins of omission or the leaving undone of what the Law commandeth do deserve the curse for saith he Cursed is every one not only who doth what the Law forbiddeth but who continueth not in all things that are written in the book of the Law to do them 7. It is not the bare knowledge of our duty nor yet a fair profession of love and respect to our duty so known which cometh up to that exact righteousnesse that the Law requireth under hazard of the curse there must be practice also according to that knowledge for Cursed is every one who continueth not to do them 8. This real obedience and practice that the Law of God requireth under hazard of the curse is universal extending it self to the conscience-making of all duties commanded together with the way wherein they are commanded Mat. 15. 8. and to the abstaining from all sins forbidden together with their occasions Job 31. 1. for Cursed is every one who continueth not in All things he saith not in some things only 9. This obedience required is also constant from the first minute of a man's life to the hour of his death so that though he should but once sin he is under the curse for Cursed is every one who coutinueth not to do them 10. It is altogether impossible for any one of fallen mankind either of himself Joh. 15. -5. or by any grace received in this life 1 Joh. 1. 8. to keep the Law perfectly or to attain to that exact measure of righteousnesse that the Law requireth which appeareth not only from what the Law requireth as it hath been formerly cleared but also from this Paul takes it here for a confessed and granted conclusion for if any could keep the Law then every man who seeketh to be justified by the works of the Law should not be cursed providing they did what they could as Paul here affirmeth seing the Law doth curse none but those who do not keep the Law For as many as are of the works of the Law are under the curse for it is written c. 11. Though every man doth break the Law and so deserveth that curse which is pronounced against sin by the Law Yet all are not left to perish under this curse some are delivered from it to wit those that are of Faith or who by Faith lay hold on Jesus Christ for righteousnesse who was made a curse for them ver 13. such having fled from the sentence and curse of the Law and laid hold on the Covenant of Grace revealed in the Gospel shall be judged not by the Law but the Gospel which admitteth of the Righteousnesse of a Cautioner imputed Philip. 3. 9. instead of an exact personall righteousnesse required by the Law for saith the Apostle As many as are of the works of the Law are under the curse and so not they who are of Faith 12. Those who do not betake themselves to the Covenant of Grace must stand and fall according to the sentence of the Law or Covenant of Works and therefore seing the Law doth curse them as not having come up to the exact righteousnesse required in it cursed are they and cursed shall they be for saith he They who are of the Law or seek Justification by the Law are cursed because the Law seeketh more than they can perform Vers. 11. But that no man is justified by the Law in the sight of God it is evident for The Just shall live by Faith 12. And the Law is not of Faith but the man that doth them shall live in them IN these Verses is the fourth Argument to prove the negative part of the main Conclusion to wit That no man is justified in God's sight who judgeth not according to outward appearence but according to Truth 1 Sam. 16. -7. by his personal obedience to the Law and that because righteousnesse and life cometh from Faith as he proveth from Habbak 2. -4. and therefore not from the Law ver 11. The force of which consequence as the Apostle declareth doth ly in this that the Law is not of Faith that is the way of Justification which the Law prescribeth to wit the Law as strictly taken for the meer precepts legal promises and threatmings of the Law See chap. 2. ver 15. doth not consist with the way of Justification by Faith because the Law promiseth life to him only who observeth what the Law prescribeth and so hath a perfect inherent righteousnesse as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousnesse if he believe on Him that justifieth the ungodly by Faith as he hath cleared frequently before See Rom. 4. 5. and so doth not expresse it now ver 12. Doct. 1. There is a twofould Justification of a sinner one which is in the sight of God and is here expressed whereby he is reputed and standeth righteous and just in the estimation of God the Judge whose judgment is unerring and alwayes according to Truth Jer. 11. 20. Another which is before men and is here implyed whereby the sinner is reputed and standeth righteous in the estimation of men whose judgment as flowing from charity 1 Cor. 13. 7. and grounded upon outward appearance 2 Sam. 16. -7. may frequently erre and be deceived But that no man is justified in the sight of God 2. Though God do not justifie any or esteem of him as righteous for any works done in obedience to the Law Yet that a man may be justified in man's sight because of his works is not here denied by the Apostle for Justification before men is nothing else but a charitable judgment past upon the person that God hath justified him by Faith which judgment is grounded upon the evidences of the person's faith manifested in the fruits of good works Iam. 2. -18. But that no man is justified by the Law in Gods sight c. 3. The spirit of Error being once given way to doth so far blind the understanding Isa. 44. 20. that it cannot see and so far engage the will and affections to the maintaining of it 2 Tim. 4. 3. that the person erring will not see what Scripture saith against that Error though it be never so evident to an indifferent eye for though the maintainers of Justification by Works would not or could not see it yet the Scriptures even of the Old Testament
requireth for as these are the terms in general upon which God did ever enter any Covenant with man so the Apostle supposeth that Gods dealing with man is by way of a Covenant while he saith And this I say that the Covenant that was confirmed before of God 2. So merciful is God that after the Covenant of Works made with man before the fall was broken by Adam Gen. 3. 6. and made uselesse unto all his posterity as to the obtaining of Heaven and happinesse by it ver 10. he was graciously pleased to enter a Covenant of Grace with fallen man to deliver him from the estate of sin and misery and to bring him into an estate of salvation by a Redeemer Rom. 3. 21 22. This is that Covenant here spoken of The Covenant that was before confirmed of God in Christ. 3. Though the Covenant or Paction entred by God with the Church before Christ came in the flesh did differ in the way of administration and in some considerable circumstances from that Covenant which God hath entered with His people in the dayes of the Gospel upon which account they are distinguished by the names of Old and New Heb. 8. 13. First and Second Covenant Heb. 8. 7. yet both these Covenants are one and the same in substance and do fully agree in all the essential parts for the Apostle's intent is to prove that we are justified under the New Testament by that Covenant which was confirmed before of God in Christ unto Abraham four hundred and thirty years before the Law 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Covenant of Grace Joh. 4. 48. and especially to question the making out of that offer to himself in particular Psa. 88. 4 5 c. and so willing is God to have all doubts of that kind fully satisfied Heb. 6. 17 that though His gracious word of promise be of it self worthy of all acceptation and trust 1 Tim. 1. 15. yet He hath been graciously pleased to adde all those confirmations unto His Covenant-grant which are used among men who being most suspected would most gladly be trusted He hath committed it to writing Joh. 20. 31. confirmed it by witnesses Heb. 2. 3. with miracles Heb. 2. 4. by oath Heb. 6. 13 17. and by seals Mat. 26. 28. 28. 19. compared with Rom. 4. 11. for saith he The Covenant that was before confirmed of God 5. The Covenant of Grace had a special relation to Jesus Christ as well under the Old Administration as under the New He being that Seed of the Woman who was to bruise the head of the Serpent Gen. 3. -15. and in whom all the Nations of the earth were to be blessed Gen. 22. 18. and the substance of all those ceremonial shadows the practice whereof was then enjoyned Col. 2. 17. and being the thing signified in all their Sacraments 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law being to drive men to Christ for righteousnesse Rom. 10. 4. for saith he The Covenant was confirmed before of God in Christ or tending towards Christ as the Original will bear 6. The knowledge of Scripture-chronologie whereby we know not only those things which are mentioned in Scripture-story but also the time when every thing did fall out so far as may be gathered by the Scripture it self chiefly is necessary and profitable for the better understanding of God's mind in diverse parts of His Word for here the Apostle observeth the time when the Law was given and layeth the great stresse of his argument upon it whereby he proveth that the Law could not disanul the Covenant of free-grace made with Abraham even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ The beginning of which space of years is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham Gen. 15. 8 c and the close of it was at the giving of the Law upon mount Sinai which was the first year of Israels coming out of Egypt Exod. 19. 1. Doct. 7. God's intent in giving the Law and urging exact obedience to it under hazard of the curse neither was nor is that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise or that they should set about the practice of duties commanded by the Law as that which was to make them righteous before God the Law was given for other ends as the Apostle doth after declare but not for this for he sheweth here that Gods design in giving the Law could not disanul the Covenant made with Abraham or make the Promise of none effect From Vers. 18. Learn 1. So subtil is the spirit of Error that it will seem to cede somewhat to Truth as hereby intending to prejudge the Truth more than if it had ceded nothing for the oppugners of Justification by Faith did sometimes give Faith some place in Justification and pleaded only for a joynt influence of Works and Faith of the Law and the Promise which conceit of theirs the Apostle doth here refute For if the Inheritance be of the Law it is no more of Promise 2. The state of Grace and Favour with God here and of Glory hereafter is the inheritance portion and heirship of the Lord's People there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction Psal. 4. 6 7. of which spiritual and heavenly Inheritance the Land of Canaan was a type for the Apostle speaking of Justification and all the spiritual blessings which flow from it calleth them the Inheritance by way of excellency If the Inheritance be of the Law 3. There are only two wayes of attaining a right to this Inheritance one by the Law or by Works done in obedience to the Law chap. 2. 16 which was the tenour of the Covenant of Works the other is by the Promise or by Faith in Jesus Christ offered in the Promise chap. 2. 16 according to the tenour of the Covenant of Grace The Apostle speaketh of these two wayes here If the Inheritance be of the Law it is no more of Promise 4. There can be no mixture of these two so that a right to Heaven should be obtained partly by the merit of Works and partly by Faith in the promise the one of those removeth the other for saith he If the Inheritance be of the Law it is no more of Promise 5. The only way of attaining right to this Inheritance now since the fall is by God's Free-gift without the merit of Works for God did give it to Abraham the father of all justified persons the word signifieth He gave it freely without respect had to Abraham's works 6. The tender and offer of this gracious gift is made in the promises of the Gospel which being laid hold upon by Faith do entitle the Believer to the tendered
very first motions whereof ought to be entertained with abhorrency and detestation and this either when a tentation to commit such sins is presented to us Job 2. 9 10. or when the guilt of them as already committed is intended to be unjustly fastned upon us for when Paul's adversaries would have charged him with making the Law to contradict the Promise and so God to be changeable and not consonant to Himself he rejecteth this blasphemous charge with a God forbid an expression frequently used by the Apostle to set out his high indignation against somewhat wherewith his person or doctrine was charged Rom. 3. 4. 6. Rom. 6. 2. Doct. 4. As these absurdities wherewith the adversaries of Truth are ready to brand the Truth unjustly do oftentimes by direct and just consequence most directly follow upon that Error which they themselves maintain so in order to the refutation of Error besides the alleaging of such Reasons and Scripture-Truths as do directly overthrow the Error it is lawfull and also convenient to present those absurdities which do natively flow from it that in these the absurdity of the Error it self may be seen seing no absurd and false position can be drawn by just consequence from that which is a Truth Thus the Apostle refuting that error of Justification by Works doth charge it with that absurdity which his adversaries did labour to fasten upon the contrary Truth even of being contrary to the Covenant-promise while he saith If there had been a Law given which could have given life verily righteousness should have been by the Law and so the Promise had been abolished and made useless 5. No man can attain to life eternal being destitute of some righteousnesse whereby he may be made righteous for according to the Apostle If the Law could give life to wit eternal life it behoved also to have given righteousnesse verily righteousness should have been by the Law 6. So exact and full is that righteousnesse that is required in order to life See ver 10. and so far short do all mankind come of that righteousnesse in themselves Rom. 3. 23 that no works of our own done in obedience to the Law can amount to that righteousnesse for he speaketh of it as a great absurdity once to imagine that righteousnesse should have been by the Law 7. Whoever maintain a life-procuring righteousnesse by Works they do in effect abolish and destroy that Free-grace held forth in the Promise in so far as they make the Promise uselesse and in vain ascribing that to Works which is the proper effect of Grace in the Promise and which cannot be effectuated by our imperfect Works for when according to the strain of the argument it would have been said Verily the Law should have been contrary to the Promise in its place and as the equivalent of that he saith Verily righteousnesse should have been by the Law From Vers. 22. Learn 1. Though all men by nature 〈◊〉 under sin Rom. 3. 10. and the deserved curse of the Law because of sin Eph. 2. 3. yet it is a matter of no small difficulty to convince any man of or to affect his heart sensibly either with the one or the other for the work of the Law its accusing convincing or condemning the sinner for sin is compared to the work of a Judge detaining a malefactor in prison which is not effectuated but with a kind of force and violence The Scripture hath concluded all under sin the word carryeth a metaphor taken from a Judge his imprisoning of malefactors 2. The Scripture especially the Law of God in its strict commands large accusations and most severe threatnings doth serve abundantly to convince all mankind to be heinous sinners and under the drop of God's terrible curse for sin and this so forcibly that there is not the least wicket patent for him whereby he may either deny his sin or escape deserved wrath by any thing which can be performed by himself for The Scripture or that Scripture to wit the Law especially hath concluded all under sin as in a most strict prison or dungeon for so the word beareth and although by the Law here be mainly and firstly meaned that legall dispensation of the Covenant of Grace which stood in force during the time of the Old Testament See ver 19. doct 2. that thereby this conviction might be the more effectually brought about yet the pressing of the duties of the Moral Law and inculcating the curse thereof upon those who are in an unrenewed estate do serve to conclude all under sin yet Luke 13. 3. Doct. 3. The Law of God doth serve to convince all men not only that they are sinners but also that all their actions counsels endeavours and whatsoever proceedeth from any of their unrenewed faculties Gen. 6. 5. are altogether sinful and most justly deserving God's wrath and curse for he saith The Scripture hath concluded all not only all men but all things to wit all things proceeding from men under sin 4. So ignorant are men of Gods righteousnesse revealed in the Gospel and so averse are they from closing with it when it is made in some measure known Joh. 5. 40. So bent are they to establish their own righteousnesse according to the Law Rom. 10. 3. that untill the Law of God convince them of their altogether sinfull and cursed estate by nature yea and that they can do nothing but sin they will never be induced to quit all confidence in their own righteousnesse and flee by Faith in Jesus Christ for obtaining of righteousnesse and salvation according to the tenour of the Gospel and Promise for God did not only under the Old Testament but also doth under the New Act. 2. 37. use that piece of divine artifice to conclude all under sin that the Promise or thing promised by Faith in Jesus Christ may be given the Promise is not given because none will take it untill that concluding under sin precede 5. The Lord's design in pressing the duties and thundring out the curses of the Law for disobedience is meerly this that sinners being hereby convinced of their cursed estate in themselves and made desperate of obtaining Heaven and Salvation by their own Works may be in a manner prepared and as it were necessitated by Faith to imbrace that free-gift of Salvation held forth through Christ in the Promise for saith he The Scripture hath concluded all men under sin not of purpose to condemn us but that the Promise by Faith of Jesus Christ might be given unto them who believe 6. The heavenly inheritance and all the other blessings promised in the Covenant of Grace do not belong promiscuously unto all whom the Law concludeth under sin but only to those who by Faith do imbrace and close with them as they are offered in the Promise for saith he That the Promise or the thing promised might be given to them that believe 7. That Faith which entitleth to the Promise is not a general
the yoke with cords or somewhat else that they may not shake it off Vers. 2. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing HE addeth a second argument to inforce the exhortation wherein having opposed his own Apostolick Authority for confirming the truth of what he is to say against all who would contradict it he affirmeth that the observing of any one Ceremony and especially of Circumcision to wit as of a thing which ought of necessity to be done and as a part of a mans righteousnesse necessary to salvation in which sense it was pressed by the false Apostles Act. 15. 2. did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence are first the holding up of Circumcision and by consequence the whole bulk of that Mosaical Dispensation did say in effect that Christ was not yet come seing all those were to be done away at His coming Heb. 9. 10. Secondly Christ must either be our whole righteousnesse and compleat Saviour or not at all Act. 4. 12. Isa. 42. 8. So that by joyning Circumcision with Christ as a necessary part of their righteousnesse and a cause of salvation Christ did cease from being a Saviour to them at all Doct. 1. A Minister of Jesus Christ ought not to satisfie himself in this that what he speaketh is pertinent and apposit to the present purpose but would also endeavour that those to whom he speaketh may with attention and faith receive it off his hand In order to which it is not inconvenient that all-alongs his discourse he labour to quicken their attention by speaking somewhat for that very end especially when he is to utter any Truth of singular concernment or from receiving whereof he apprehendeth the hearers may be somewhat averse for such a truth is here delivered by Paul and therefore he prefixes a note of attention to it Behold saith he 2. A Minister ought to be so confident of the truth of his doctrine and of his own authority from Christ to deliver it that although his doctrine be contradicted and his authority undervalued he may yet with boldnesse assert both the one and the other for though Paul's Apostolick Authority was questioned See upon chap. 1. ver 12. and the Truth which he here holdeth forth much contradicted Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it Behold I Paul say unto you if ye be circumcised 3. That Paul in this dispute excludeth from Justification not only works flowing from the strength of man's free-will without grace but also those which flow from a gracious root wrought in the heart by Christ appeareth from this that those against whom he disputeth professed faith in Christ and so could not maintain that the works of a natural man destitute of Christ did justifie otherwayes this had been no cogent argum 〈…〉 t to refute their opinion that if they were circumcised Christ should profit them nothing 4. Many do professe Christ who shall receive no saving advantage by Him especially they who rely upon any thing besides Him or joyntly with Him as the meritorious cause of their salvation for saith he If ye be circumcised Christ shall profit you nothing Vers. 3. For I testifie again to every man that is circumcised that he is a debtor to do the whole Law HEre is a third Argument to which also Paul premitteth his Apostolical Authority seriously affirming and by a publick profession confirming for so the word rendred testifie doth signifie that whosoever now Christ the substance being come did observe Circumcision to wit in the way wherein it was urged by the false Apostles Act. 15. 2. he was thereby engaged to keep the whole Law and this the whole Ceremonial and Judicial Law Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie Exod. 12. 48. and the whole Moral Law and that under the hazard of condemnation The reason whereof is That no lesse than universal and perfect obedience to the Law in all its precepts is required unto this that a man be justified by Works Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is the Minister of Christ ought so much the more to insist upon it and with so much the greater seriousnesse and fervency to inculcate and presse it as a matter of life and death that people may know he believeth and therefore speaketh and consequently may be the more moved with what he speaketh for Paul speaking of a Truth the not-receiving whereof would have condemned those Galatians he doth with much vehemency insist upon the pressing of it I testifie again saith he to every man that is circumcised 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course Jer 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it that hereby the guilty party may have the lesse of ease and peace in their way and thereby through God's blessing upon His own mean be made to quit it 2 Tim. 2. 25. And at least the Lord's Servants may be the more exonered Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin which they do so much and so frequently testifie against 1 Tim. 5. 20. for in order to those ends Paul having once and oftener both in this Epistle and by his preaching doubtlesse while he was with those Galatians testified against this dangerous error of theirs doth here give further testimony against it while he saith For I testifie again to every man 3. It is wholly impossible for any meer man to keep the Law of God perfectly in this life and to obtain salvation by so doing Paul taketh this for granted otherwise this argument that circumcision did engage them to keep the whole Law under hazard of condemnation had not been cogent He is a debtor to do the whole Law 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law Mat. 5. 19. yet they are not under that exact rigor and condemning power of the Law whereby eternal wrath is denounced against the sinner for the meanest breach of the Law Deut. 27. 26. for while he speaketh of their being debtors to do the whole Law as a sad terrifying consequence of their being circumcised it must be understood not simply of their obligation to obedience but of an obligation under the penalty of the Law 's curse and hereby it is imported that sincere Believers are not under this obligation else the argument were of no force Vers. 4. Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from Grace FOlloweth a fourth Argument to wit Whosoever did observe the Levitical
are so soon removed from Him that called you into the grace of Christ unto another Gospel IN the second part of the Chapter that the Apostle may reclaim those Galatians from their Errors he falleth upon them with a sad though most gentle reproof wherein by way of admiration at their unconstancy he chargeth them with the sin of suffering themselves to be so easily and so soon seduced by their false Teachers from the Truth which they had once imbraced whereof he mentioneth three dangerous consequences first That hereby they had made defection from God who called them and consequently were ungratefull as walking unworthy of their heavenly calling Eph. 4. 1. Secondly That herein they had the doctrine of Free-grace through Jesus Christ without which they could not be saved Eph. 2. 8. And thirdly They had imbraced another Gospel and way of Salvation held forth by the false Apostles concerning which he declareth his judgment in the following Verse Doct. 1. It is the duty of Christ's Ministers not only to hold out the pure and sincere truth of the Gospel unto the People of their Charge Act. 20. 27. But also to defend it by convincing of gainsayers and by reproving those sadly who are carried away with contrary errors for so doth the Apostle here reprove those Galatians I marvel that ye are so soon removed 2. The Ministers of Jesus Christ are in all their reproofs chiefly against such who are carried away with the spirit of error and are not incorrigible in their error to use much moderation and meeknesse eschewing all sharpnesse of speech at least until pains be taken to inform their judgment and this left the evil which they intend to cure be otherwise made worse for although Paul intend afterwards chap. 3. ver 1. having once confirmed his Doctrine from Scripture to rebuke them most sharply yet he doth not here at the first entry in an upbraiding way shame them but using much moderation and meeknesse with admiration and grief maketh mention of their levity unto them and this because many of them at least were not yet incorrigible chap. 5. 10. I marvel c. saith he 3. They are also in all their reproofs to use much warinesse and circumspection not omitting any circumstance which may justly extenuate the sin reproved or furnish with any ground of hope concerning the amendment of him who is reproved for hereby the bitter potion of a medicinal reproof is much sweetned the guilty patient alluted to the more thorow-receiving of it Paul useth this circumspection while he saith not ye of your selves do remove to another Gospel but ye are removed passively thereby laying the chief part of the blame upon others and while he speaketh of them in the present time not that they were already removed but as being in the act of removing so that their case was not desperate I marvel that ye are removed In the Original it is a word of the present time 4. The most quick-sighted of Christ's Ministers may be much deceived and disappointed in their expectation of good things from some eminent Professors for in charity they are obliged to hope the best of all 1 Cor. 13. 7. in whom the contrary doth not appear Tit. 1. 16. and so may readily fall short of their hope as Paul sheweth he did while he saith I marvel that ye are removed importing that their defection had fallen forth beyond his expectation for at such things men use to marvel Mark 15. 44. Doct. 5. The Servants of Jesus Christ are not under the pretence of warinesse and circumspection in reproving to omit any circumstance which may deservedly aggrege the sin reproved whereby the guilt may be charged home with greater weight upon the sinners conscience 2 Sam. 12. 7. prudence and faithful freedom may well consist Mat. 10. 16. Thus Paul heapeth together several things whereby their apostasie was aggreged as that it was sudden a turning from God and to another Gospel I marvel that ye are so soon removed c. 6. How great need have they who stand to take heed lest they fall 1 Cor. 10. 12. seing such is mans inconstancy especially in the matter of Religion that they who are flourishing Professors of saving Truths now may upon a sudden and with very little ado be carried away to soul-destroying Errors before it be long for such were those Errors unto which the Galatians were removed chap. 5. 2. and that so soon either after their first conversion or after the time when they were first assaulted by the false Apostles which doth not militate against the doctrine of perseverance seing Paul speaketh to the whole visible Church among whom some had never saving grace and for the few truly gracious which were among them there is nothing here to prove that their falling away was either total or final 7. This aggregeth the sin of any person not a little when he doth suddenly without difficulty or resistance and with ease succumbe and yeeld unto the tentation for hereby is their defection aggreged even that they were so soon removed they did not long resist the â—â—ntation 8. Though active seducers of others from Truth be more inexcusable than simple creatures that are seduced by them Rom. 16. 18. Yet even those of the latter sort are not altogether free of guilt when the blind do lead the blind both fall together in the ditch for herein were these Galatians guilty that they did suffer themselves to be seduced or so soon removed from Him that called them 9. As the dangerous consequences which follow upon Error ought to be presented unto People that thereby they may be made the more to flie from it So there are some Errors in Doctrine which do no lesse separate the person erring from God and interest in free-grace than profanity of life doth of which Errors this is one the maintaining of Justification by works for Paul sheweth that by this Error they were removed from God who had called them and from the grace of Christ. 10. As the inward effectual calling of sinners from the state of nature unto grace is the work of God which He bringeth about by the preaching of His Word 1 Cor. 1. 21. Yea and the external calling of men from Idols to be Members of the visible Church which is attended with professed subjection upon his part who is called unto God's Laws and Ordinances is his work also though in an inferiour degree and respect So it is no small aggravation of sin or error in any person when it is evidently inconsistent with or reflecting upon that state unto which he is called for Paul describeth God here as elswhere chap. 5. 8. from His calling of them and chooseth to describe Him so while he is speaking of their defection that hereby he may aggrege it as reflecting so much upon their calling From Him that called you 11. The Gospel is a Doctrine which holdeth forth much of Christ's free-grace and good-will to
good Works seing that thereby they were not to be justified but by Faith in Christ only See the like Objection propounded Rom. 3. 31. Which Objection the Apostle answereth first by repelling the Inference as absurd and blasphemous in this verse and next by confuting it in the following Doct. 1. The Ministers of Jesus Christ in holding forth Truth would carefully foresee and prudently take off what atheistical loose or erring spirits do usually object against it to make it odious so doth Paul here But if while we seek c. 2. It is too usual for people to conceit too much of their external Church-priviledges as if by having them they had saving Grace and stood not in so much need of Christ's imputed Righteousnesse as others for this is that which the adversaries did stumble at that the Jews by nature who enjoyed so many rich priviledges should be found sinners and as unable to be saved by their own works as others For if while we seek to be justified by Christ we our selves are found also sinners 3. Whatever be a mans priviledges otherwise he must if so he would be justified by Christ take his confidence off them and reckon himself equal to the most vile and worthlesse sinners in the point of unability to merit any thing from God by his own Works for this is supposed as that whereon their Objection is grounded and Paul doth passe it as granted and speaketh only against their Inference from it But if while wee seek to be justified by Christ we our selves are found also sinners 4. It is no new prejudice though a most unjust one whereby the Doctrine of Justification by Faith alone and not by Works hath been unjustly loaded that of its own nature it doth tend to foster people in sin The Papists do object so now and the false Apostles did so of old Is therefore Christ the minister of sin say they or the Doctrine preached by Christ the occasion of sin 5. To take occasion from Free-grace or the Doctrine of it to live in sin is so much as in us lyeth to make Christ the minister of sin and therefore a thing which all christian hearts should skâ—â—ner at and abominate for in the place of saying the Doctrine of the Gospel doth occasion sin it is said Is Christ the minister of sin And Paul doth abominate the very thought of it rejecting it as most blasphemous and absurd God forbid saith he it is a deniall joyned with a detestation of the thing denied So chap. 3. 21. and 1 Cor. 6. 15. Rom. 9. 14. Vers. 18. For if I build again the things which I destroyed I make my self a transgressor THe Apostle refuteth the former Inference next by some reasons taken from that indissoluble tye which is betwixt Justification and Sanctification which he holdeth forth in his own person that he may hereby propose himself an example unto others The first is that Paul in preaching the Doctrine of Justification had joyntly with it prest the ruine and destruction of sin as necessarily flowing from that Doctrine and therefore if he should again build up sin by giving way to the practice of it he should contradict himself in what he had preached not walking according to the Doctrine of the Gospel but contrary to it and so himself should be the transgressor and the Gospel free from giving him any occasion so to be Doct. 1. The Doctrine of Justification by Free-grace cannot be rightly preached except the Doctrine of Mortification and destroying of sin be joyntly preached with it for the same Faith which layeth hold on Christ for Righteousnesse doth rest upon Him also for grace and strength to subdue corruption and sin Act. 15. 9. and if He be not imployed for the latter He will not bestow the former thus sin and corruption were those things which Paul destroyed in so far as he did hold forth the most solid and ready way how to get them destroyed while he taught the Doctrine of Justification If I build again the things which I destroyed 2. From this it followeth that the untender lives of those who professe this Doctrine do not reflect upon the Doctrine as if in it self it did give occasion or encouragement unto them so to live but upon themselves who do not make the right use of that Doctrine but abuse it and walk quite contrary to what is prescribed by it for so doth Paul infer For if I build again the things which I destroyed I make my self a transgressor or the fault is not in the Doctrine but in my self Vers. 19. For I through the Law am dead to the Law that I might live unto God HEre is a second Reason by preoccupation of an Objection for they might say The Doctrine of Justification as taught by Paul did free Believers from the Law Rom. 7. 4. and therefore did give them encouragement to sin The Apostle answereth by granting they were freed from the Law but denyeth that inference deduced from it upon two reasons and his Answer doth furnish us with three Doctrines which will further clear the meaning of the words First Paul and all Believers are dead indeed to the Law that is so as they put no confidence in their obedience to it for their Justification Philip. 3. 9. so as they are freed from the condemning power of it Chap. 3. 13. and as by its rigorous exaction of perfect obedience under hazard of the curse which we were not able to perform it did make us desperate and carelesse and so did occasionally provoke and stir-up corruption in the heart Rom. 7. 5 6. I am dead to the Law Secondly It is the Law it self which maketh them thus dead to the Law the curse of the Law putting them so hard to it that they are made to despair of getting Heaven and Salvation by their obedience to it Rom. 3. 20 21. and are forced to fly unto Christ by being in whom they are freed from condemnation Rom. 8. 1. and get their corruption so far mortified as that it taketh not occasion to sin the more from the Law 's discharging of sin as it was wont Rom. 6. 14. For I through the Law am dead to the Law And thirdly Though Believers are delivered from the Law in the former respects Yet not as it is the rule of an holy life for the very end of their freedom is That being so delivered they might by vertue of the Spirit of Christ dwelling in them live righteously and holily to the glory of God for saith he I am dead to the Law that I might live unto God By all which it doth evidently appear That the Doctrine of Justification in it self doth give no encouragement to sin which answereth the Objection and refuteth the blasphemous Inference which is made ver 17. Vers. 20. I am crucified with Christ. Nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
did give clear testimony against that Error and for the contrary Truth It is evident saith Paul for the Just shall live 4. The Doctrine of Justification by Faith and not by Works is no new-fangled opinion the Scriptures even of the Old Testament give testimony to it as the only way of Justification before God which then was for Paul proveth that none are justified by the Law from an Old Testament-Scripture cited out of Hab. 2. -4. The Just shall live by Faith 5. The Scripture cited teacheth first That the way of justifying a sinner or of making him righteous under the Old Testament and under the New is the same and therefore we may safely draw arguments from the one to the other for so doth the Apostle here It is evident for The Just shall live by faith Secondly Faith in God and His Promises especially these wherein Jesus Christ and His Righteousnesse are offered is that which maketh a sinner just and righteous in God's sight for the words may be rendred thus The Just by Faith shall live so that they shew what that is which makes a man just and righteous Thirdly The man who is thus just by Faith is recovered from that state of death wherein every man by nature lyeth Eph. 2. 1. and doth live which life of his doth also flow from faith for both righteousnesse and life are here ascribed to faith The Just shall live by Faith Fourthly This life by Faith which the Believer doth enjoy is such as furnisheth him with comfortable through-bearing in the midst of hardest dispensations without apostasie and fainting in so far as he doth not walk by present sense but taketh up God as reconciled to him in Christ 2 Cor. 4. 18. and looketh upon his present crosse as an evidence of God's fatherly love Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time Rom. 8. 28. and that his life is hid with God in Christ Col. 3. 3. far above the reach of any trouble for this is the Prophet's scope from whom this place is cited even to shew that the Just shall so live by Faith as to ride out the storm arising from the present trouble which was to overwhelm others See Hab. 2. 4. The Just shall live by Faith Fifthly This life of the Believer which he enjoyeth by Faith though it be begun here in the knowledge of God and Jesus Christ Joh. 17. 3. and in freedom from the deserved sentence of death Rom. 8. 1. whereupon followeth a right to eternal life Joh. 3. 3. and in the lively practice of all commanded duties to which the Believer is enabled by drawing life and vertue out of Christ through Faith Philip. 4. 13. Yet this life is not circumscribed with the present time it 's to be perfected afterward in Glory so that the life flowing from Faith is a lasting never-ending ever-continuing and eternal life for the Promise is extended unto all imaginable future duration without any restriction The Just shall live by Faith From Vers. 12. Learn 1. Though the Law and Faith or the Gospel which is the Doctrine of Faith be not contrary each to other both of them being the Truths of God but are mutually subservient one to another in many things the Law making sin known Rom. 3. -20. the Gospel holding forth the remedy of sin Joh. 1. 29. the Law pointing forth our need of Christ Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousnesse 1 Cor. 1. 30. The Law again holding forth those duties wherein the man made righteous by Faith ought to walk and to testifie his thankfulnesse Eph. 5. 1 2. and the Gospel or Faith in Jesus Christ offered in the Gospel furnishing him with spirituall strength to walk in these duties which the Law prescribeth 2 Cor. 3. -6. Yet the Law and Faith are mutually inconsistent in the point of Justification so that if Justification be sought by the works of the Law it cannot be had by Faith and if it be had by Faith it cannot be attained by the works of the Law there can be no mixture of Law and Gospel Faith and Works in this matter for in this sense the Apostle affirmeth The Law is not of Faith 2. The Law doth offer life to none upon easier terms than perfect obedience and the constant and universal practice of whatsoever the Law prescribeth for the voice of the Law is The man that doth them to wit those things that the Law enjoyneth shall live in them or attain eternal life by his so doing 3. The way of Justification by Faith doth wholly exclude our doing and works and those of every sort from having influence as causes or conditions either in part or in whole upon our Justification before God for the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this that the Law suspendeth our right to life upon the condition of doing and works and therefore the way of Justification by Faith must wholly exclude Works else the Apostle should not cogently have proved the thing intended to wit That the Law is inconsistent with Faith from this That he who doth them shall live in them Vers. 13. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through Faith HE addeth a fifth Argument to prove the affirmative part of the main Conclusion to wit That we are justified by Faith and withall sheweth how Faith doth justifie not for any merit or worth in it self but as it receiveth Jesus Christ whereby all the blessings purchased by Him are applied to Believers for the Apostle obviating an objection which he foresaw might arise from ver 10. to wit If the Law do curse all men how then are any freed from the curse sheweth that Jesus Christ hath delivered us from God's wrath or the sentence of the Law 's curse by taking upon Himself the curse due to us while He was obedient to death even the death of the crosse Philip. 2. 8. Which kind of death was pronounced to be accursed as he proveth from Deut. 21. -23. This is contained ver 13. And hence he shewes a double fruit did flow the first to the Gentiles the blessing of Church-priviledges divine Ordinances and of Reconciliation Adoption Grace here and Glory hereafter promised to the Nations in Abraham Gen. 22. 18. being now purchased by Christ and residing in Him as the Head and Fountain did come through Him to the unrighteous Gentiles who before the time of Christ's death were strangers to Christ and to Abraham's blessing purchased by Christ Eph. 2. 12. The second fruit of Christ's death did accresse to the Jews among whom he reckoneth himself joyntly with the Gentiles who
being by Christ's death joyned in one did enjoy the Promise of the Spirit or the spiritual Promise as being now denuded of these earthly and external Ceremonies wherewith it was vailed formerly and set forth in its native and spiritual beauty and lustre both which fruits of Christ's death he sheweth are conveyed unto and enjoyed by both Jews and Gentiles only by Faith So that the Apostle in these two Verses doth not only prove the main Conclusion That Faith laying hold on Christ is that which delivereth from the Law 's curse and which conveyeth Abraham's blessing together with the Covenant-promise unto us and so doth justifie us but also indirectly and as it were at the by hinteth at two other Truths tending also to clear the main controversie between him and his adversaries which therefore he is to assert more directly afterwards to wit first That now after Christ's death the Gentiles being called by the Gospel were to be joyned in one body with the Jews and both of them to make up one seed to Abraham and equally to partake of Abraham's blessing whereof free Justification through Faith spoken of ver 9. was a main part And secondly that the Covenant-promise that God would be a God to Abraham and to his seed Gen. 17. 7. was now after Christ's death to be held forth more clearly and spiritually the types and shadows of earthly Ceremonies and of that legal Dispensation under which it was formerly hid being laid aside From Vers. 13. Learn 1. The threatnings of the Law denouncing a curse against those who yeeld not personal obedience to it did not exclude or forbid a Surety to come in the sinners room and to undergo the curse due unto Him for though it be clear from ver 10. that the Law doth curse all yet this impeded not but Christ might come to redeem us from the curse of the Law being made a curse for us 2. Every man by nature the Elect not excepted Eph. 2. -3. are under the sentence of the Law 's curse whereby in God's justice they are under the power of darknesse Col. 1. 13. slavery and bondage to sin and Satan Eph. 2. -2. so to remain until they be cast in utter darknesse Jude 13. except delivery and redemption do interveen for while it is said Christ hath redeemed us from the curse of the Law it is supposed that by nature we are under it 3. There is no delivery of enslaved man from this wofull bondage but by giving satisfaction and by paying of a price for the wrong done to Divine Justice either by himself or by some surety in his stead God's fidelity Gen. 2. 17. His righteous nature Psal. 11. 6 7. and the inward desert of sin Rom. 1. 32. do call for it for Christ hath redeemed us from the curse of the Law the word signifieth to deliver by giving a price 4. It is not in the power of fallen man to acquire a ransom for himself by any thing he can either do or suffer whereby Justice may be satisfied and he delivered from this state of slavery and bondage The redemption of the soul is precious and ceaseth for ever to wit among men Psal. 49. 8. for if man could redeem himself Christ had not been put to it to redeem us from the curse of the Law 5. Jesus Christ the second Person of the blessed Trinity hath undertaken this great work of redeeming captive-man from his slavery and bondage and accordingly hath accomplished it The work was indeed undertaken at the appointment of all the Persons Luke 1. 68. to whom also the price was paid Eph. 5. 2. only the execution of this work was by that wise design of sending the second Person in the flesh to become man that so he might not only have right as our near kinsman Ruth 3. 12 13. but also be fitted to redeem as having a price to lay down for our ransom Heb. 10. 5. Christ hath redeemed us 1. Our Redeemer Jesus Christ is true God who being man's Creator and having entred a Covenant of friendship with man at the beginning by vertue whereof He had interest in man not only as His creature but as one in state of friendship with Himself from which blessed state man did fall Eccles. 7. 29. and so brought himself and all his posterity 1 Cor. 15. 21 to this state of bondage wherein he now is for so much is imported while Christ is said to redeem Redemption being properly of those things which once were our own but for the time are lost Christ hath redeemed us saith he 7. This work of man's Redemption undertaken and accomplished by Christ was a Redemption properly so called our freedom and delivery being obtained not by power or strong hand meerly nor yet coming from the sole condescension and pity of the injured party without seeking reparation for former injuries but by the payment of a sufficient price and by giving a just satisfaction to a provoked God as appeareth not only from the word rendred redeem which as said is signifieth to buy with a price but also from this that the price is condescended upon to wit Christ's undergoing the curse of the Law due to us and this He did for us that is not only for our good but also in our room and stead for by His undergoing this curse we are freed from it so that although to buy or redeem be sometimes taken improperly and doth signifie to obtain a thing without any price Isa. 52. 3. yet what is presently said and other circumstances do evince that in this work of Redemption performed by Christ the word must be taken properly for a delivery obtained by a payment of a just price Christ hath redeemed us from the curse of the Law being made a curse for us 8. The price paid by Christ in order to our redemption was no lesse than His undergoing that curse of the Law which was due to us whence it followeth that Christ's sufferings by way of satisfaction were not only in His body but also in His soul He did not only wrestle with the fear of death Heb. 5. -7. but was also deprived of that joy and comfort or the sense and feeling of God's favour and help which He formerly enjoyed and had His own sad conflicts and agonies arising in His Soul hereupon Mat. 27. 46. which though in us they would necessarily produce sin yet in Christ they did not Heb. 4. -15. because of His most pure nature Heb. 7. 26. for He was made the curse of the Law for us Now the curse of the Law did reach to the terrors of the soul as well as to the pains of the body 9. Though Jesus Christ as considered in His own Person was altogether holy and innocent Isa. 53. -9. and alwayes even when He was made a curse most beloved of the Father Mat. 3. 17. yet being considered as our Surety Heb. 7. 22. and sustaining our person He was the object of sin-pursuing justice
the Promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul that it should make the Promise of none effect 18. For if the inheritance be of the Law it is no more of Promise but God gave it to Abraham by Promise THe Apostle having confirmed the truth of his Doctrine by several Arguments doth in the second part of the Chapter answer some Objections and joyntly herewith refuteth the other Error maintained by his adversaries about the necessity of observing the Ceremonial Law shewing that however the Law or the legal way of dispensing the Covenant of Grace prescribed unto Moses upon mount Sinai was for good use so long as by God's appointment it was to stand in force yet Christ being now come in the flesh the date prefixed for its continuance was now expired and so the Christian Church of Jews and Gentiles wholly freed from the observation of it The first Objection as may be gathered by his Answer was to this purpose That granting what the Apostle had said concerning Justification by Faith in the Promise and not by Works did hold true before the Law was given by Moses yet afterwards that way of Justification seemeth to have been altered and Justification by Works established according to the tenour of the Law given by God on mount Sinai seing that latter Acts and constitutions do not only stand in force but also abrogate the former in so far at least as they are inconsistent with the latter The Apostle answereth by a comparison which he sheweth is taken from humane affairs and first setteth down the similitude to this purpose That a Covenant or Paction made among men for preserving mutual peace and friendship being once confirmed by Oath and other usual solemnities cannot without imputation of levity or injustice be disannulled and quite broken neither can any condition destructive to the former be added to it ver 15. And secondly That he may apply this similitude with greater evidence and force he first sheweth the nature of that Covenant made by God with Abraham did consist in Promises wherein the blessing promised is given freely and not for the merit and worth of our obedience and works as the word rendred Promise doth signifie and next he sheweth that all Abraham's seed not only those who lived before the giving of the Law but those also who lived after and not only the Jews but also the Gentiles were comprehended in the Covenant and to partake of the promised Blessing according to the tenour of it which he proveth from the formal words of the Covenant-tender which express all those who were to partake of the covenanted Blessing by the name of Abraham and of his Seed in the singular number to shew that it is under one and the same consideration that they all are his seed and do partake of his promised Blessing otherwise if it had been Gods purpose to convey the heavenly Inheritance unto some upon their Faith in the Promise and unto others for the merit of their Works Then the Promise should have been made unto his Seeds in the plural number as pointing at the different grounds of this their spiritual relation unto Abraham and not unto his Seed in the singular which seed of Abraham is here called Christ to wit Christ mystical which comprehendeth Christ the Head and all Believers whether before the Law or after whether Jew or Gentile as the Members of that Body whereof Christ is the Head all of which are designed by the name of Christ as 1 Cor. 12. -12. Col. 1. 24. and so here to shew that not Moses not the Law not Works but Christ the Promise and faith in Christ and the Promise is the bond and ty of this Union pleaded-for in Abrahams seed ver 16. Thirdly He applyeth the similitude taken from the unchangeablnesse of humane Covenants and inferreth that much lesse can that Covenant which was made with Abraham and his seed be abrogated or any condition destructive be added to it by the Law which was given four hundred and thirty years after which consequence is inforced by four Considerations 1. It was a Covenant made with Abraham not by a man like himself but by God 2. It was not only made but long before ratified and confirmed both by the Oath of God Heb. 6. 14. and other more than ordinary solemnities Gen. 15. 9 10 c. And 3. a Covenant not only made and confirmed but a Covenant confirmed in Christ or as the Original will bear looking toward Christ as Him alone upon whom the fulfilling of that Covenant did depend Gen. 22. 18. So that if this Covenant had been abrogated whether by the Law or any other thing there had been no necessity of sending Christ. And 4. because this Covenant upon Gods part was a free absolute Promise the performance whereof did not depend upon the works of the other party and so their unworthinesse could be no pretence for the abrogation of it this inference from the comparison is ver 17. And fourthly Because some in following forth the present Objection might have urged that though the giving of the Law did not fully abrogate the way of Justification by Faith in the Promise Yet this much behoved to be granted that the Law and Works were to be conjoyned at least with the Promise and Faith in the point of Justification Therefore the Apostle answereth ver 18. that even this much cannot be granted and that because Works and Faith Law and Promise are inconsistent as to the point of conveying a right to the covenanted Inheritance so that if the works of the Law have any influence upon our Justification and right to Heaven the free-gifted Promise made of God to Abraham and Faith in that Promise can have none and thus the confirmed Covenant should yet be abrogated the absurdity whereof he hath already shewen to wit ver 17. From Vers. 15. Learn 1. Though the Servants of Jesus Christ will be necessitated sometimes to use some more than ordinary sharpness of speech in their reproofs toward the People of God committed to their charge yet they are carefully to guard lest their affections be imbittered against them and would alwayes keep love and affection toward them yea and testifie their love to them even when they do most sharply reprove them for the Apostle though he upbraided these Galatians with folly ver 1. Yet here he testifieth that neverthelesse he loved them while he calleth them Brethren Brethren I speak after the manner of men 2. It is not only lawful but also exceedingly conducing for the edification of hearers that Ministers make use of similitudes and examples taken from things natural 1 Cor. 15. 38 c. artificial Iam. 3. 7. or from common custom among men for clearing or
confirming of spiritual Truths to the understanding and for inforcing the practice of some spiritual duty upon the will and affections 1 Cor. 9. 24. for similitudes from things earthly as being more notour unto us do conduce much not only to illustrate things spiritual but also to bring them frequently to our remembrance afterwards especially when those earthly things from which the similitude is taken do occur in our daily imployments Hence the Apostle professeth he would speak after the manner of men that is he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand 3. As it is lawfull for men whether particular persons or Nations to enter a Covenant or paction for keeping of mutual peace and friendship and to confirm their Covenant so made by subscription oath 1 Sam. 20. 16 17. and other lawfull and accustomed olemnities Gen. 31. 51 c. that hereby it may be the more esteemed-of as sacred and inviolable So it is a mark of extream inconstancy and carryeth with it the guilt of high perfidie for those who have once entred such a Covenant to disanul alter or adde to it at their pleasure or to stand to it no longer than it maketh for their own advantage for saith he Though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto No man to wit even the men themselves who made the Paction else the similitude would not quadrate to the Truth for illustration whereof it is made use of to wit that even God Himself that made the Covenant with Abraham and his seed could have no such purpose in giving the Law as to alter and abrogate that Covenant as is clear from ver 17. From Vers. 16. Learn 1. The Covenant of Grace made with Abraham and his spiritual seed is a Covenant of promise wherein the thing promised is freely bestowed and not from the merit or worth of our obedience and works and herein the promises of this Covenant do differ from the promises of the Law or Covenant of Works for by the Promises which signifie a free promise is meaned the Covenant of Grace to Abraham and his seed were the Promises made the word signifieth a free promise 2. This Covenant of Grace is also a Covenant of Promises as containing many Promises for although it sometime have the name of a promise in the singular number as ver 17. from that comprehensive and chief Promise I will be a God unto thee and to thy seed after thee Gen. 17. -7. yet it containeth a numerous number of other promises which are as so many rivulets and streams flowing from that fountain-promise presently mentioned even the Promises of the life that now is and of that which is to come 1 Tim. 4. 8. for saith he To Abraham and his seed were the Promises made 3. This Covenant of Grace or Promise was entred by God with Abraham as accepting the tender of it not only for himself but for his seed whereby all his natural issue excepting those only who were expresly excepted by God to wit all the posterity of Ishmael and Esau who continued and waxed worse in the apostasie of their forefathers from Abrahams God Rom. 9. 7 13. were comprehended within the Covenant by vertue whereof though none did attain Salvation but those only who did come up to the conditions of the Covenant whereupon Salvation was tendred to wit Faith Habak 2. 4. and Repentance Isa. 55. 7. yet all of them did enjoy the priviledge of Ordinances Gen. 17. 10. and had Salvation offered unto them Joh. 4. 22. not absolutely but upon Gods terms revealed in His Word to wit if only they would believe and repent hence saith the Apostle To Abraham and his seed were the Promises made 4. As the Christian Church of the Gentiles is Abraham's spiritual seed as well as the Church of the Jews and was looked upon as his seed in that Covenant-promise made to Abraham and his seed Gen. 17. -5. compared with Rom 4. 16 17 So it is under one and the same consideration that both Jew and Gentile and all who reckon spiritual kindred to Abraham are his seed to wit as they follow the steps of his Faith and at least do professe that Doctrine of free Justification by Faith wherein Abraham walked Rom. 4. 12 See the distinction of the seeds or children ver 7. doct 8. for seing the Promises spoken of in the Text were made to his seed it seemeth they cannot be that Promise which aimed principally at Christ In thy seed shall all Nations be blessed Gen. 22. 18. but the Promises made to his seed the Church and chiefly that Promise I will be a God unto thee and to thy seed Gen. 17. -7. besides the mentioning of seed in the singular number were not an argument of any weight to prove that Christ personall was only meaned in the Promise seing seed is a word collective and may comprehend a number under it even in the singular number as the words Flock Army and such like so it seemeth most probable that by the seed here is meaned Christ mystical or Christ with His Body the Church made up both of Jew and Gentile who reckon spiritual kindred unto Abraham upon one and the same account and therefore are designed in the Promise by seed and not seeds He saith not And to seeds as of mâ—ny but as of one and to thy seed 5. So strict and near is that union which is betwixt Christ and the Church that not only is He the Churches Head Eph. 1. 22. but also as the Church is His Body and fulnesse Eph. 1. 23. So Christ is mystically and virtually the fulnesse of the Church in so far as it is He dwelling and working in them by the efficacy of His Spirit who separateth them from the world maketh them one mystical Body among themselves and one with Himself and worketh all their works in them even those which belong to Him not only as the Head but which also belong to them as Members of the Body 1 Cor. 12. 11 12. for hence is it that the whole believing seed of Abraham is here called Christ He being the bond of their union Joh. 17. 21. the fountain of their life and motion Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow Joh. 15. 5. And to thy seed which is Christ saith he From Vers. 17. Learn 1. That though God might have dealt with man by way of soveraignity as an absolute Monarch enjoyning to man his duty without giving him any ground to hope for a reward of his service yet He hath been graciously pleased to wave such right and to deal with him by way of covenant or paction and agreement upon just and equal terms prescribed by God Himself in which God promiseth true happinesse to man and man engageth himself by promise for performance of what God
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
the People for Paul did fear lest he had bestowed his labour in vain upon them 3. The most lively Preachers and painfull Ministers will sometimes see so little fruit of their labours and so much iniquity among the People of their charge as may furnish them with just grounds to professe their fears that few or none are saved by their Ministry for even Paul doth fear lest he had laboured in vain among those Galatians 4. A faithfull Minister is not to sit down discouraged and quit his station upon his observation of little or no fruit of his labours amongst the People but must hold on in his duty notwithstanding as knowing his labour will not be lost as to himself and from the Lord Isa. 49. 4. for Paul ceaseth not to warn reprove and instruct these Galatians although he feared lest he 〈◊〉 laboured in vain among them 5. It is hardly conceivable how men can live and die maintaining both in opinion and practice the doctrine of justification either in whole or in part by their own works done in obedience to the Law and yet be saved for Paul conceiveth his la 〈…〉 should be in vain among those Galatians and consequently that they would be damned if they did continue in thâ—â— error chiefly whereby they joyned the works of the Ceremonial Law with Christ in the point of justification Vers. 12. Brethren I beseech you be as I am for I am a ye are ye have not injured me at all THe Apostle knowing that these Galatians were alienated in their affections from him and fearing lest from his present severity and sharpnesse towards them they should apprehend that he was alienated from them also Therefore he setteth himself to cure both the certain evil and feared mistake and this by requesting them as Brethren that they would keep intimate affection towards him as to another self or as if he had been themselves for so much doth the expression be as I bear and assureth them that he was so affected towards them even the same which he formerly was and that his present severity did not flow from hatred or a spirit of private revenge against them seing they had never done any personal injury to him to wit but in so far as they had wronged Christ and Truth and therefore leaveth it unto them to look upon him as a man who was pleading the cause of Christ and not venting any private grudge of his own Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray yet because people are apt to conceive that his so doing doth flow from an imbittered spirit and so to slight both him and his rebukes 2 Chron. 18. 7. therefore he would in wisdom sometimes mix his severity with gentlenesse and his rebukes with exhortations and intreaties as looking not so much upon what their sin deserveth as what is most convenient for gaining them to repentance Hence the Apostle having sufficiently rebuked them cometh now to request and intreat Brethren I beseech you saith he 2. As Error above any other sin doth estrange the person erring from any who oppose them in their way though they were even their most faithfull Pastors So it is the duty of Ministers not to be careless whether they have the affection of such or not upon pretence that no cause of disrespect is given by them but they are to follow on upon their erring people and beg their favour and affection if it cannot be otherwayes gained and this mainly for the people's profit and that hereby they may be put in a capacity to do them good for Paul apprehending that these erring Galatians were estranged from him in their affections he beggeth their favour while he saith I beseech you be as I am 3. The mutual love and affection betwixt a People and a Pastor ought to be so intimate as if they both were but one person every one minding the good of another as of themselves constructing aright of the actions of another as they would have others construct of their own and rejoycing at the advantage and grieving for the hurt of one another as if it were their own and this because Satan doth by all means labour to drive in some wedge of jealousie to rent them asunder that so the Minister may be uselesse unto the People and they a heart-break unto him this intimacy of affection is here intreated-for by Paul from the Galatians Be as I am and was made conscience of by him towards them for I am as ye are saith he 4. It is no small part of that divine wisdom required in a Minister so to hate and testifie against the sins of People as not to relent in his respect to their persons so to persecute their ill as to remain tenderly affectionated towards their good for thus did Paul I am as ye are saith he 5. As People are apt to apprehend that the zeal of a Minister against their sin doth flow from a spirit of revenge and spight against their persons for some real or apprehended injury done unto him by them So it is most base and sinfull for a Minister to intend and sharpen his zeal even though against sin from any consideration of that kind and a thing the very groundlesse suspicions whereof he would labour to wipe off for so doth Paul here by shewing they had done him no wrong and therefore it could not be in reason supposed that in his sharp rebukes he was venting his spleen or a spirit of private revenge Ye have not injured me at all saith he Vers. 13. Ye know how through infirmity of the flesh I preached the Gospel unto you at the first 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus 15. Where is then the blessednesse you spake of for I 〈◊〉 you record that if it had been possible ye would have plucked out your own eyes and have given them to me THe Apostle insisteth to clear that he was not changed in his affection towards them and withall by shewing how affectionate they were once to him for the Truth 's sake which he did preach he pointeth at their great inconstancy if so he may even by setting forth their deserved praises make them ashamed of their present estrangedness unto him and put on the same affection towards him and to Truth which once they had according to his proposed scope v. 12. In order to which he declareth they were so far from doing him any personal injury for which they might apprehend him to bear them at hatred that upon the contrary they had shown much love and reverence unto him which he cleareth 1. by bringing to their remembrance how that when he came to preach the Gospel first unto them while they were yet in paganism he did preach through much infirmity of the flesh whereby is meaned not
meeknesse or severity unto their temper and that because being now at a distance he could not understand their temper so exactly and therefore was somewhat perplexed and in doubt how to deal with them All which do expresse to the life how tender constant sincere and well-ordered his affection and love was towards them ver 20. From Vers. 19. Learn 1. There ought to be such a conformity betwixt the heart and the tongue that the tender and warm expressions of kindness uttered by our tongue may be undoubted evidences of that real kindnesse and respect which is seated in the heart otherwise fair words are but foul flatteries abominable both to God and man Prov. 27. 14. for Paul doth speak to these Galatians most affectionatly as a mother to her dear children wherein he would have them to read his very heart My little children saith he 2. The Ministerial Calling is an imployment of no small labour and pains partly because of much labour and diligence which is required to fit a man for that imployment and for every part of it 1 Tim. 4. 13 15. Act. 20. 20. and partly because of many outward troubles and persecutions which do usually attend the faithfull discharging of it Mat. 10. 17. but mainly because the object of that imployment is the charge of people with relation to their spiritual and eternal concernments Heb. 13. 17 in which as people are most apt to miscarry so their miscarrying therein is most dishonourable unto God and dangerous to themselves and therefore the Minister whose charge doth ly about those and maketh conscience of his charge cannot but be much exercised even to wearynesse and the wasting of his natural spirits with a tide of contrary affections as hopes and fears joy and sorrow desire and indignation c. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with childe Of whom I travel in birth saith he 3. Though it be God only who by His own almighty Power doth beget us to that new and spiritual life of Grace Iam. 1. 18. 1 Cor. 3. -6. yet He maketh use of called Ministers as the ordinary means and instruments by whose ministery His Spirit doth effectually work and bring about the conversion of sinners Rom. 10. 17. and therefore the honour and title of being spiritual fathers and mothers is conferred upon them hence it is that Paul not only calleth them his little children but also saith he did travel in birth with them whereby he compareth himself to a woman in travel and the work of the Ministry to the travel it self by the means whereof children are born to God 4. Though those who are once regenerated cannot totally fall away from grace so as to stand in need of a second regeneration for the seed of God abideth in them 1 Joh. 3. 9. yet they may so far fall away as that the new man of Grace in them will be much marred and all lively evidences of their regeneration ly under ground and in the dark and so as that to outward appearance there will be nothing of the life of God in them for though Paul saith not he be got them again yet be did travel in birth with them again that so Christ might be formed in them which supposeth that the Image of Christ in them was much darkened the beauty thereof marred and their spiritual life and motion hid and hardly discernable as the life and motion of an unborn childe in the womb 5. The great end of a Minister's pains and that which not being attained he is not to cease or to rest satisfied is not so much his own exoneration as to have a near conformity to Christ and the draughts of His Image consisting both in knowledge Col. 3. 10. and holinesse Eph. 4. 24. wrought in the hearts and lives of his hearers for this was aimed at by Paul Until Christ be formed in you saith he From Vers. 20. Learn 1. The presence of a Pastor with his Flock is so necessary in order to the entertaining of mutual affection and the suppression of prejudices when they are yet in the bud and before they come to any great height and in order to a Minister's better uptaking of the peoples case and condition and to his application of suitable and seasonable remedies that though a Minister may sometimes be necessarily withdrawn from his Flock yet he ought alwayes have a desire to be present with them without neglecting any occasion when it offereth of returning to them for thus was it with Paul I desire to be present with you 2. A Minister ought to take notice so far as is possible of the several conditions and dispositions of his People that hereby he may know how to carry himself and to speak to them in that way which he conceiveth will be most gaining upon every one admonishing some reproving others comforting and instructing some and sharply threatning others for this we conceive is meaned by Paul's changing of his voice in order to which he desired to be present with them that so knowing their case he might the better fit his speech to their condition 3. As the People of God are not all of one but of different tempers some being more tractable and some more obstinate some more soft and easie to be wrought upon by the Word and some more obdured some more subject to heartlesse discouragements and others to high and lofty unsobernesse of spirit So that way of dealing in a Minister which will be profitable for the one temper will not be so for another for Paul being ignorant of their present temper stood in doubt of them as fearing if he did not fall upon a right way of dealing with them he might do them more hurt than good 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining and be not a little perplexed lest there be not successe answerable to his pains yet he is not to give over but must go on doing what is likeliest and depending upon God for successe so doth Paul here for though be stood in doubt of them or was perplexed for them yet he sendeth this Epistle to them Vers. 21. Tell me ye that desire to be under the Law do ye not bear the Law IN the third part of the Chapter the Apostle confirmeth and illustrateth the truth of the whole preceding disputation concerning our Justification by Faith and not by Works and the abolishing of the ancient legal Dispensation of the Covenant of Grace and this by the history of Abraham's family whereby he sheweth the Lord did prefigure not only the doing away of that ancient Dispensation under the dayes of the Gospel but that also so many as did adhere unto it being considered as it was set in opposition to the Covenant of Grace by those who sought to be justified by the works of the Law were kept under
the bondage of sin and wrath here and at last should be banished from the face of God And on the other hand that a more clear dispensation of the Covenant of Grace should succeed under the New Testament and that those who according to the tenour of that Covenant did seek to be justified through Faith in Christ should be the children of God free from the bondage of Ceremonies and of God's wrath here and possesse the heavenly inheritance hereafter In order to this the Apostle first prefaceth in this vers by citing his adversaries and all others who of their own accord without and contrary to God's Command did put themselves again under the yoke of the Mosaical Law and sought to be justified by the Works thereof otherwise all Believers are under the Moral Law as the rule of their life Eph. 6. 2. he prefaceth I say by citing all such to hear what the Law it self or that Scripture which is a part of those five Books of Moses which are called the Law Rom. 3. 21. doth say to this purpose and withal he taxeth them indirectly for their not understanding the scope of the Law and of the doctrine relating to it notwithstanding of their pretending so much to the knowledge of it Doct. 1. The Minister of Jesus Christ is so far in the spirit of meeknesse to condescend to the humours of those who oppose themselves in order to their gaining as that he alwayes keep up his authority amongst and over them as an Ambassador in Christ's stead 2 Cor. 5. 20. for Paul having for condescendence and tendernesse carried himself to them as an affectionate mother doth now carry the matter with more authority citing and commanding them to hear a clear refutation of their error Tell me saith he 2. So ignorant are all men naturally of that righteousnesse which is of God by Faith that when it is offered they do what they can to reject it and such is their pride and madnesse go about to establish their own righteousnesse by Works betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works for the Galatians were thus mad who rejecting the offer of Christ's righteousnesse in the Gospel desired to be under the Law to wit so as to be dealt with by God according to the sentence of it 3. The Doctrine of the written Law is so far from giving any patrociny to that dangerous error of Justification by Works That this error ariseth mainly from ignorance of the Law and chiefly of that which is the scope of the Law to wit Christ for righteousnesse Rom. 10. 4. for Paul doth point at the reason of their so great desire to be under the Law even their not hearing the Law so as to understand it Do ye not hear the Law saith he Vers. 22. For it is written that Abraham had two sons the one by a bond-maid the other by a free-woman 23. But he who was of the bond-woman was born after the flesh but he of the free-woman was by promise THe Apostle in the second place propoundeth the typical history of Abraham's family taken from Gen. 16 and 21. chapters The sum whereof is that as Abraham had two sons to wit Ishmael and Isaac he had also several others by Keturab Gen. 25. 2. but these two are only mentioned as being appointed by God to prefigure the present purpose the condition of which two sons did differ in two things first That the one Ishmael was born of a bond-woman or servant to wit Hagar Gen. 16. 1. 15. and so was but as a servant himself and not the heir Gen. 21. 10. The other Isaac was born of a free-woman to wit Sarah Gen. 21. 2 3. who had been never a servant but mistris and joynt in the government of the family with her husband and therefore Isaac himself was no servant but a free-man even the heir ver 22. A second difference did ly in the principle of their generation and birth for Ishmael was born after the flesh or by the ordinary strength of nature his mother Hagar being a young woman and fit for conception Gen. 16. 2. but Isaac was not conceived nor born from any such principle Sarah his mother being ninety years old when she conceived Gen. 17. -17. and so according to the course of nature unfit for conception Heb. 11 12. but he was born by promise or by vertue of that promise made to Abraham Gen. 17. 16. and the miraculous operation of God ver 23. From this history of Abraham's family considered in it self and leaving the mystery prefigured by it to its own place We Learn 1. The best of men are not perfect there having been some things even in the holy Patriarchs which were not commended but only tolerated by God as a lesser evil for prevention of a greater Such was their polygamy or marrying of moe wives than one which though contrary to the first institution of Marriage Mal. 2. 15. and Mat. 19. 4 5 8. yet was practised by many of the Patriarchs as not knowing or at least not considering what sin was in it being blinded partly by the tyranny of common custom and partly by that great desire which they had to multiply their posterity that if it were possible the Messias might have descended of their line Thus even Abraham had two wives a bond-maid and a free-woman 2. The best of men are in no small hazard to be so far overpowered with tentations to mis-belief under the delayed performance of divine Promises and the want of all lawfull probable means for the performance of them as to close with sinful means for bringing of it about and to repute themselves free from guilt in so doing as if a good and necessary end could commend a sinfull mean for attaining to it for Abraham having a promise that the blessed Seed should come of him Gen. 12. -3. and having waited for a childe until Sarah his wife through age had lost all hopes of conception is moved at her desire to go-in unto Hagar his bond-maid that he might obtain seed by her Gen. 16. 1 2. rather than the Promise should ly unperformed The one by a bond-maid saith he 3. The Lord standeth not in need of our sinfull means for bringing about of His own gracious work towards us for after that Ishmael is sinfully begotten upon the handmaid the Lord maketh Sarah conceive a son miraculously in whom the Promise was to have its accomplishment The other by a free-woman 4. The Lord hath placed in the natures as of beasts and birds so of men and women an ordinary power of generation and conception wherby one generation may succeed to another until the heavens be no more and that men who cannot live any long space of time in their own persons may in a kind perpetuate their life and memory in their posterity unto all succeeding generations Thus Ishmael was born after the flesh or by the ordinary strength of
nature 5. As the power of God is engaged to give a being and subsistance unto every thing contained within the compasse of a Promise Isa. 46. 11. So it doth accordingly perform even when all ordinary means and second causes do fail and become uselesse for bringing about the thing promised for a promise being made to Abraham that Sarah should have a childe she conceiveth and beareth Isaac not after the flesh or according to the ordinary course of nature but through vertue of that Promise But he of the free-woman was by promise saith he Vers. 24. Which things are an Allegorie for these are the two Covenants the one from the mount Sinai which gendreth to bondage which is Agar 25. For this Agar is mount Sinai in Arabia and answereth to Jerusalem which now is and is in bondage with her children IN the third place the Apostle expoundeth the mystery which was lurking under and prefigured by the former history In order to which he sheweth that those things or the Scripture presently cited is an Allegorie that is besides the literal historical sense of the words God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars So that Abrahams two Wives did represent the two Covenants to wit the old Covenant or the Covenant of Grace under the old Administration Heb. 8. 7. which Covenant was greatly mistaken and did degenerate unto a plain Covenant of Works in the sense of many who did adhere unto it 2. The new Covenant or the Covenant of Grace under the new Administration Heb. 8. 8. The first of which Covenants he sheweth was prefigured by Agar the bond-woman and he describeth it 1. from the place where it was first given to wit upon mount Sinai 2. From the like effect produced by it with that of Agar to wit that as Hagar so this Covenant especially as it was generally mistaken for a Covenant of Works did beget children unto bondage that is they who adhered to that Covenant so taken were not thereby freed from their bondage to sin Satan and God's wrath chap. 3. 10. and were of a servile mercenary disposition as doing whatever they did in God's service not from love but slavish fear and of purpose to merit Heaven by their good works Mark 10. 17. This is ver 24. And having as it were in a parenthesis shewen the fitnesse of the former resemblance because mount Sinai where the old Covenant was first delivered is also in God's providence called Agar by the Arabians he describeth this Covenant thirdly from those who in the time of the Apostles did tenaciously adhere to it by shewing that the earthly Jerusalem or the Jewish Church not as she was in her best times but in that present age did answer that is as the Original doth bear was in the same rank or did keep a kind of harmony and concord with that Covenant because that Church and the members thereof called here her children did remain in a servile condition which he shewed before was the fruit of adhering unto this Covenant as it was now adulterated and corrupted ver 25. Now though the Spirit of God maketh use of the history of Abraham's having two wives to set forth a spiritual mystery not condemning his fact yet this doth not justifie his polygamy no more than injustice in stewards is justified by the parable Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere Mà l 2. 15. and Mat. 19. 4 5 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scripture which is sometimes expressed in proper Gen. 1. 1. sometimes in figurative and borrowed speeches Luke 13. 32. otherwise if Scripture had moe meanings than one it should be ambiguous and doubtsom yet this hindereth not but that the sense of Scripture may be somtimes not simple but composed so that there is one thing signified immediately by the words and another thing immediately by the purpose comprehended in the words and but mediately by the words themselves as it is in types and allegories for this history did immediatly set forth the state of Abraham's family and the state of Abraham's family did shadow forth the state of God's Church in the particulars afore-mentioned Which things are an Allegory saith he 2. Though the Spirit of God speaking in Scripture giveth us expresse warrant to expound some places of Scripture as holding forth by way of type or allegory some further purpose than what the words do either in their proper or usual acception bear yet it doth not follow hence that we may without such warrant expound other Scriptures after the same manner or hold forth our witty inventions of that kind as a part of the meaning intended by the Spirit of God in those Scriptures for the Spirit of God expresly sheweth that this Scripture or those things are an Allegory 3. It is a very usual way of speaking in Scripture whereby the name of the thing signified is given to that which doth only signifie and represent that thing So is it in the words of the institution of the Lord's Supper Mark 14. -22. and so is it here where the Apostle speaking of Abraham's two wives saith Those are the two Covenants not that they were essentially such but because they did represent and prefigure them 4. Though the Covenant of Grace entred by God with sinners in Christ hath been but one for substance in all ages of the Church Heb. 13. 8. yet there hath been divers wayes of administrating it one especially under the Old Testament and another under the New hence is it that this one Covenant is held forth as differing from it self and as if it were not one but two for those are the two Covenants saith he 5. The Covenant of Grace as it was dispensed under the Old Testament because the Law and the curse of the Law was then much pressed and the grace contained therein but darkly propounded was therefore generally looked upon as a Covenant of Works and the most part did so rely upon it and expect life from it 〈◊〉 for the Apostle speaketh of the Covenant made on Sinai in this sense while he saith it did gender unto bondage to wit as it was mistaken for a Covenant of Works and how it is said in that sense to gender unto bondage is cleared in the Exposition The one from the mount Sinai which gendreth unto bondage 6. Hagar Sarah's bond-maid did fitly represent and prefigure the Covenant of Grace as it was delivered upon mount Sinai not only for the reasons contained in the Text but also because as Hagar was once a second wife to Abraham and Ishmael her son for a while Abraham's presumed heir Gen. 17. 18. yet after she began to contest with her mistris Sarah Gen. 16. 4. and her son to persecute Isaac the childe of promise both mother and son were cast out of Abraham's family and deprived
to subject our selves to any such Command is a receding from and a betraying of that liberty which is purchased unto us by Christ for he maketh their receiving of Circumcision as a necessary part of Worship a receding from this liberty because now in the dayes of the Gospel there is no command from God to be circumcised For in Jesus Christ saith he neither Circumcision availeth any thing nor Uncircumcision 3. The ceremonial Law being abolished under the New Testament Christians are not left destitute of work and idle for though in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision yet Faith which worketh by love availeth 4. The sum of a Christian man's task now under the Gospel is the exercise of Faith which is the great Command of the Gospel 1 Joh. 3. 23. and of Love or new obedience for Love is the fulfilling of the Law Rom. 13. 10. neither is the use of the Sacraments and of other pieces of commanded Worship hereby excluded for they are helps of our Faith Rom. 4. 11. and a part of those duties of love which we owe to God as being enjoyned by the second Command for saith he in Christ Jesus availeth Faith that worketh by love 5. Though Faith only doth justifie there being no other grace which concurreth with it in this work Gal. 2. 16. Yet Faith is not alone in the heart no not when it doth justifie but is alwayes accompanied with the grace of Love to God and our neighbour for in Christ Jesus no Faith availeth any thing or will be owned by Him as true and saving but that which worketh by Love 6. Though Faith and Love be alwayes conjoyned yet Faith in order of nature at least hath the precedency it being impossible that we can discharge any duty of Love to God or our neighbour sincerely or acceptably before we close with Christ for the acceptation of our persons by Faith Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty 1 Tim. 1. 5. for saith he Faith worketh by Love or is efficacious and putteth forth its efficacy in Love as the fruit thereof Vers. 7. Ye did run well who did hinder you that ye should not obey the Truth HE further presseth the former exhortation indirectly by four Arguments first By commending them for their former forwardnesse in the imbracing of this now controverted Truth which he calleth their running well or with a sort of beauty and comlinesse for so much doth the word signifie and shewing no satisfying reason could be given for their present defection from it and from walking according to it Doct. 1. A christian life is like to a course or race from Earth to Heaven by the way of Holinesse and all commanded duties especially the exercise of Faith and Love and therefore we ought to carry our selves in this way as those who run in a race See Philip. 3. 13. Doct. 4. for the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race Ye did run well 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal and to make swifter progresse in this christian course than others or they themselves afterwards when they are of older standing The newnesse of the thing the first edge which is upon their affections not yet blunted by change of cases and multiplicity of duties and Gods restraining for a time the violent assault of multiplied furious tentations untill they be a little confirmed and engaged in his way together with His affording a more plentifull measure of His sensible presence at first than afterwards do all contribute hereto for those Galatians at and for a season after their first conversion did run and run well 3. As those who once made good progresse in the wayes of God may afterward sit up their after-carriage proving no wayes answerable to their promising beginnings So when it falleth thus out it 's matter of a sad regrate unto beholders and of a deserved reproof unto the persons themselves for thus was it with those Galatians whose defection is matter of astonishment to Paul and of a sad rebuke to them Ye did run well who did hinder you 4. No satisfying reason can be given for which any who once did enter the way of truth and holinesse should alter his course take up an halt or make defection from it and thereby cause the wayes of God to be evil spoken of 2 Pet. 2. 2. for Paul's question Who did hinder you importeth that none in reason could have hindered them 5. When people fall remisse and lazie in giving obedience to known Truth they are upon the very brink precipice of defection unto contrary Error and of apostasie from the very profession of Truth for therefore the Apostle doth challenge them for not obeying the Truth though their apostasie from Truth be mainly intended implying that not obedience to Truth and apostasie from it are near of kin each to other 6. The serious consideration of a mans former forwardnesse in the wayes of God and how little reason can be given for his present backsliding and remissnesse is a strong incitement to do the first works and by future diligence to regain what he hath lost by his former negligence for the Apostle's scope is to incite towards a recovery of their lost liberty by the consideration of those two Ye did run well who did hinder you Vers. 8. This perswasion cometh not of Him that calleth you HE preoccupieth an objection for lest haply they had said They were fully perswaded in their conscience that the way wherein they now were was approven of God he reponeth that whatever perswasion they might have of that kind it was but a meer delusion as not coming from God who had called them to christian liberty ver 13. but from the Devil and his emissaries Doct. 1. The greatest untruths and foulest errors may be attended in those who vent them with no small measure of confidence and perswasion that they are undoubted Truths for Paul doth here speak against such a perswasion in those Galatians This perswasion cometh not of Him saith he 2. There is much perswasion and confidence whereof God is not the author and especially that which taketh darknesse for light and error for truth this perswasion is not of God or real but a strong delusion arising from arrogancy and self-conceit in the person erring 2 Tim. 3. 2 4. compared with ver 6. together with his strong engagements from credit profit or some other lust to follow that error which do blind the understanding 2 Tim. 4. 3. but especially from the powerfull working of Satan who blindeth the minds of those who believe not the Truth 2 Cor. 4. 4. 2 Thess. 2. 9 10. for saith he This perswasion cometh not of God 3. Whatever perswasion cometh not of God and is not grounded upon the Word of Truth is not to be valued
remainder of corruption yet unmortified whereby his whole mind will and affections are partly spiritual partly carnal both flesh and Spirit are in him For the flesh lusteth against the Spirit saith he 3. None of those powers or principles in the regenerate man are dead dull or meerly passive but both of them are working and active for the flesh lusteth and the Spirit lusteth whereby is meaned that both of them do sway and incline the whole man to work in a way congruous to their respective natures the one to good and the other to evil 4. The activity of these two active principles is in a flat opposition the one to the other so that in one and the same man and while he is about one and the same action there is a conflict and battel betwixt these two contrary parties Rom. 7. 19 21. The flesh lusteth against the Spirit and the Spirit against the flesh 5. As there is a mixture of both these principles in all the powers and faculties of the regenerate man So there is a mixture of their respective influence and efficacy in every action of his whereby though there be a prevalency of the one above the other in some actions yet there is not one action to which both of them do not contribute somewhat if not by a causal influence yet by some measure of active resistance For the flesh lusteth against the Spirit and the Spirit against the flesh 6. Hence it followeth that as the actions of the regenerate are not perfect and free from a sinful mixture So there is some difference betwixt his worst actions and those same actions as gone about by the unregenerate man even this that the flesh doth not advance with a full gale but meeteth with the contrary tyde of resistance from the Spirit in some degree for as the flesh lusteth against the Spirit so the Spirit lusteth against the flesh and ye cannot do the thing that ye would saith he 7. Though unregenerate men may have somewhat like to this spiritual combat even a conflict sometimes betwixt the natural conscience and rebellious affections Rom. 2. 1. yet they have not this same very combat here spoken of wherein one faculty is not carried against the other but every faculty as it is flesh is carried against it self as it is spirit now that this combat is not in the unregenerate man appeareth from this that he is wholly flesh Gen. 6. 5. and not at all spirit And this combat is betwixt flesh and spirit for the flesh lusteth against the spirit 8. The mutual resistance and opposition of those two parties flesh and spirit in the regenerate man as it beginneth at the very first rise of every action in the understanding will or affections So it continueth and waxeth alwayes more fierce as the action is carried-on towards its full accomplish ment by the executive faculties for saith he Ye cannot do the things that ye would importing that our willing of good or evil is more free from this opposition though not altogether free than our actual doing or accomplishing of it being so willed See Rom. 7. -18. Vers. 18. But if ye be led by the Spirit ye are not under the Law HE proveth the same conclusion secondly shewing that they who are led and guided by the regenerate part or an inward principle of grace within which it all one with walking in the Spirit spoken of ver 16. are not under the Law whereby is not meaned that they are not under the Law as a rule and guide of new obedience for both the Word and the Spirit do guide as shall appear from the first Doctrine but they are not under the condemning Rom. 8. 1. nor yet the irritating power of the Law whereby the more that unregenerate men are urged unto rigid obedience by the Law the more doth their corrupt nature spurn and rebell as being desp 〈…〉 to get all done which the Law enjoyneth This irritating power of the Law is spoken of Rom. 7. 5. Now they who are led by the Spirit are not thus under the Law because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law enjoyneth Phil. 4. 13. and for pardoning them wherein they fall short 1 Job 2. 1 2. So that corruption in them is not so much irritated by the Law as in the unregenerate and by consequence the lusts of the flesh are not fulfilled as was expressed ver 16. Doct. 1. The regenerate part or new man of Grace performeth the office of guide and leader to the godly in all their actions which are truly spiritual In so far as first it self is ruled by the Word and to be tryed by the Word Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps Psal. 119. 105. as the light of the Sun or candle is to the eye Secondly the work of Grace it self as the understanding is thereby illightned is the internal light whereby the regenerate man doth spiritually understand the things of God revealed in Scripture 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle Thirdly the same work of Grace as the will and affections are thereby renewed being actuated by the continual supply of exciting grace from the Spirit of the Lord is a strengthening guide to all spiritual actions by whose influence alone the regenerate man who as to any principle of nature and free-will within himself is not sufficient to think any thing 2 Cor. 3. 5. is rendred able and made actually to walk in the wayes of God Philip. 2. 13. for while he saith If ye be led by the Spirit he supposeth the office of the Spirit and regenerate part is to guide and lead 2. The natural man so long as he remaineth in that state is so much a slave to his sinful lusts That those things which are appointed of God to curb and make them weaker are so far from bringing about the end proposed that his lusts are thereby inraged and made more violent for the Apostle being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh which is laid down to be proved ver 16. saith such are not under the Law to wit the strict and rigid exaction of the Law importing that the rigidity of the Law which of its own nature tendeth to restrain sin and to make it weaker is turned by the unregenerate man unto an occasion for the fulfilling of his lusts Vers. 19. Now the works of the flesh are manifest which are these Adultery fornication uncleannesse lasciviousnesse 20. Idolatry witchcraft hatred variance emulations wrath strife seditious heresies 21. Envyings murders drunkennesse revellings and such like of the which I tell you before as I have also told you in time past that they which do such things shall not inherit the
34. and 32. 39 40. but also shall have no advocate to plead for them Matth. 7. 23. are bound to fulfill the whole Law else they can never be saved Gal. 5. 3. and have no strength allowed upon them for the fulfilling of it but their own for they are without Christ must stand and fall at Gods tribunall according to that dreadfull and terrible sentence of the Covenant of works Gal. 3. 10. yea it shall go worse with them in the great day than with those who never heard the Gospel Matth. 11. 22. So that the case of such is most miserable for the Apostle maketh this the third branch of their misery even that they were strangers from the Covenants of promise without all title or interest either to the outward priviledges or saving blessings of that Covenant 9. As those who are without the offer of Christ in the Gospel without the bounds of the visible Church and the external bond of the Covenant of grace are in a case altogether hopelesse their salvation being in an ordinary way altogether impossible So all unregenerate men even those who are within the Church and have no real interest in Christ or the saving benefits of the Covenant of grace by the grace of faith and have no union or communion with the invisible Church of sound Believers all such are destituted of the true and saving grace of hope for heaven and salvation and those other good things promised in the Word even that hope which is grounded upon the Word Psal. 119. 49. and the mercies of God Psal. 147. 11. and not upon our own performances Matth. 7. 22. and beareth up the heart under all discouragements Psal. 119. 81. yea and setteth the man who hath it upon the task of purifying his own heart 1 Joh. 3. -3. All unregenerate men are destituted of this hope whatever false hopes blind confidence and daring presumption they may entertain in their hearts Deut 29. 19. for the Apostle having affirmed of those Ephesians that at that time they were without Christ c. he addeth they were also without hope that is their salvation was in an ordinary way hopelesse to wit as they were without the offer of Christ and the Doctrine of the Covenant and they were destitute of the grace of hope as being without actuall interest in Christ by faith c. and unregenerate having no hope 10. To be wholly destitute of this true and saving grace of hope is a most wofull dangerous and lamentable case for hereby men do live in continuall hazard of spirituall shipwrack being destitute of the anchor of their soul Heh 6. 19. hereby they are exposed to deadly blows from sin Satan and worldly discouragements being destitute of their helmet Eph. 6. 17. hereby they want a necessary spur and incitement to diligence in duties 1 Joh. 3. 3. yea and hereby they cannot choose but die either in stupid senslesnesse Job 21. 13. or in desperate diffidence Gen. 4. 13. for he maketh this the fourth branch of their misery that they had no hope which includeth mainly their wanting the grace of hope having no hope saith he 11. There is no knowledge of God as we ought or énjoying of Him except we know Him in Christ and come to Him by Christ for the Apostle maketh their being without Christ and their being without God to go together And without God in the world saith he 12. As not only profane avowed Atheists are without God but those also who do not know the true God and give not to Him that trust love fear and joy above what they give unto any other thing else and who do not labour to have Him made their own God So to be thus without God is a wofull sad and lamentable case even the head-stone of all that misery which any creature can be under for hereby God remaineth their enemy Col. 1. 21. All the creatures are against them Hos. 2. 18. and they themselves are under the drop of Gods eternall wrath and vengeance See ver -2. for the Apostle affirmeth here of those Ephesians that before their conversion they were without God though even then they had some knowledge of the true God Rom. 1. 19. and he mentioneth this in the last place as the sum and head-stone of all their misery even that they were without God in the world Vers. 13. But now in Christ Jesus ye who sometimes were far off are made nigh by the bloud of Christ. HEre beginneth the second branch of the second part of the Chapter wherein is set forth the present happy estate of those Ephesians together with the way how and by whom this happy lot was purchased for them And first he briefly propoundeth that blessed change which had befallen them in so far as they who were before afar off to wit from Christ His Church His Covenant saving hope and from God Himself not through local distance Act. 17. -27. but through want of saving interest union and communion with God with Christ and His Church by faith hope love or professed subjection to Gods Law and Ordinances as was explained ver 12. they even they were now made nigh to God to Christ and His Church in the same sense And withall he briefly sheweth not only the way how all things requisit to that blessed change were purchased for them to wit by the merit of Christ's death upon the Crosse which was the accomplishment of all His other sufferings and obedience Joh. 19. 30. but also how those things so purchased were actually bestowed upon them and applyed unto them to wit by their being in Christ and by vertue of their union with Him Now as their distance and severall pieces of their former misery did belong unto them in two respects First as they were without the visible Church Secondly as they were men unregenerate in which respect their misery was common to them with all the unregenerate whether without or within the Church as was cleared ver 12. So what is here and in the verses following spoken of their delivery and present happy state is in many things at least applicable not only to their inward state as being a great many of them truely regenerate justified and sanctified and therefore members of the invisible Church of Believers but also by proportion to their outward state as being members of Christs visible Church whereby they enjoyed many rich priviledges See ver 12. Doct. 5. And those also purchased by Christ Eph. 4. 8. 11. and conveyed to the visible Church and every Church-member by reason of their visible and political union with him Job 15. 2. neither is Scripture hereby rendred ambiguous or doubtsome as signifying two diverse things for whether we look to the priviledges of true Believers or of visible Church-members the priviledges of the latter being the enjoyment of those blessings in the offer of the Gospel and a living under such means and ordinances by which God useth to convey those blessings
whoremongers whom he threatned ver 5. even children of disobedience that is such as remain obstinate and will not be perswaded as the word rendered disobedience doth signifie 7. See severall other Doctrines from the like words upon Col. 3. ver 6. Vers. 7. Be not ye therefore partakers with them HEre is a second precept more generall than the first and inferred as a conclusion from the former argument whereby he doth in generall dehort them from partaking or concurring with such obstinate sinners either in the forementioned sins or any other wherewith they polluted themselves and drew down the stroak of Gods wrath as they would not partake with them in their judgements for so he doth explain this precept ver 11. Doct. 1. As the Lord doth of purpose inflict most memorable judgements upon obstinate sinners even in this life that thereby as by one mean amongst many other He may teach and instruct His own called children to beware of their sins So then do we make right use of Gods judgements upon such godlesse sinners when we are not idle spectators of them as if we were not concerned in them Luk. 13. 2 3. or murmurers against the severity of Gods justice manifested in them Numb 16. 41. but do take up the voice of those rods as speaking unto and pressing upon our selves the exercise of repentance and tender walking in abstaining from such like sins for which they are smitten for from what he spoke of Gods wrath coming upon the children of disobedience he inferreth this as a most native use Be not ye therefore partakers with them 2. Though there be some sins for which the Lord doth punish obstinate sinners more than others which usually are more clearly written upon their rods Judg. 1. 7. yet it is our wisdom to look upon their judgements as speaking lessons and real warnings not only against those evils but all others also whereof they are guilty for he inferreth that they would not partake with them not only in the fore-mentioned sins for which in a speciall manner wrath came upon them but also in any sin of theirs whatsoever while he saith in generall Be ye not therefore partakers with them 3. The Lord taketh notice of and doth accordingly punish sinners not only who are without the Church and heathens but also those who are within the Church and do professe subjection unto divine Ordinances and not only ringleaders and chief actors in a sinfull course but also all assisters abetters and who in any measure partake of the sins of others whether by counselling 2 Sam. 13. 5. alluring Prov. 1. 10. consenting 1 King 21. 19. connivance 1 Sam. 3. 13. or applauding sin when it is committed Rom. 1. 32. for he will have the converted Ephesians take warning from those judgements which were inflicted upon the godlesse heathens and so as not to partake with them in their sins implying God would not spare them more than others Be ye not therefore partakers with them Vers. 8. For ye were sometimes darknesse but now are ye light in the Lord walk as children of light IN this verse there is first an argument to enforce the former dehortation taken from that blessed change which was wrought in them from darknesse to light they were once darknesse whereby is meaned their estate before conversion And it comprehendeth under it ignorance of God and of the way to heaven 1 Joh. 2. -8. a godlesse and profane life flowing from a wicked and unrenewed heart 1 Joh. 1. -6. together with subjection unto all miseries and calamities following upon the former and especially to the wrath and curse of God for a sad disconsolate case goeth under the name of darknesse Amos 5. 18 20. This is the state under the which they once were and all unregenerate men yet are they are in all those respects not only dark but darknesse in the abstract as having nothing of the contrary light in them But they were now light whereby is meaned that estate wherein they now were being converted which is opposed to their former estate of darknesse and comprehendeth under it the saving knowledge of God in Christ Isa. 9. 1 2. a life conform to Gods Law which shineth forth in the rayes and beams of good works as a light unto others Matth. 5. 16. together with deliverance from Gods wrath and restitution to His favour with joy peace and filiall confidence flowing from the sense of those for a lightsome and comfortable case goeth usually under the name of light Psal. 18. 28. This is the state wherein the truely regenerate are They are in all those respects not only lightsome splendid and shining but light in the abstract not as if there were no darknesse in them at all 1 Joh. 1. 8. Act. 14. 22. for in that respect only God Himself is light 1 Joh. 1. 5. but because they are so in the Lord to wit Christ chap. 4 5. as he here declareth who not only is the purchaser and worker of that measure of the light of knowledge holinesse and of joy and peace following thereupon which the regenerate do already enjoy Joh. 1. 9. but also His most perfect light of righteousnesse knowledge wisdom and redemption is imputed to them 2 Cor. 5. 21. so that the dregs and remainders of ignorance and corruption in themselves are not laid to their charge Numb 23. 21. The Apostle next from this argument doth infer the affirmative of the former negative precept ver 7. to wit that therefore they should walk as children of the light that is answerably unto that blessed state of light to which they were called as being now children of light that is not only born of God 1 Joh. 2. 29. who is that light unaccessible 1 Tim. 6. 16. by the preaching of the word Iam. 1. 18. which is called light Psal. 119. 105. but also were endued with the light of knowledge and holinesse In which respect those who are endued with wisdom are called children of wisdom Matth. 11. -19. Hence Learn 1. It concerneth those in whom God hath wrought any saving change as to be reflecting frequently upon that miserable estate wherein they once were So to look upon it under that variety of notions and similitudes whereby it is expressed in Scripture there being not any one expression so comprehensive or similitude so far extended as to point out all the dool wo and misery which is in it and that hereby the heart may be the more sensibly affected with it for the Apostle hath now severall times in this Epistle represented it to their view and at every time almost under a different notion and similitude the latter alwayes expressing somewhat which was not reached by the former See chap. 2. ver 1 2 3 12 13 19. and chap. 4. ver 17 18 19. And here again he mindeth them of it under the name of darknesse for ye were sometimes darknesse 2. The childe of God ought so to remember what he once by nature