Christian courage under variety of afflictions your tractable disposition to receive wholsome counsels your willingnesse to be instructed in the way to life and in order to that end to attend publick duties beyond many of your equals your strengthening my hands in the work of my Ministery as by other means so especially by your good example amongst the People of my charge I should judge my self very unanswerable to God and exceeding much blame-worthy if I did not encourage your Honour to make progresse in that good way wherein ye are already engaged And if my present essay upon this Piece of sacred Truth do contribute any thing to this end it shall be matter of thanksgiving from me unto the Lord who alone doth teach His People to profit And finally I do professe unto you all Right Honourable and most dearly beloved in our Lord that those words 2 Pet. 1. 12 13 14 15. sound much in mine ears and do sometimes work upon my heart if so I may in some measure follow the example of that blessed Apostle who wrote them Wherefore saith he I will not be negligent to put you alwayes in remembrance of those things though ye know them and be established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance Knowing that ere long or not knowing how soon I must put off this tabernacle Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance Now it is the Lord alone who blesseth the endeavours of His Servants and giveth increase both to our planting and watering To whose rich and saving grace I commend your Honours most heartily and shall ever pray for all manner of blessings on you and all your rising posterity as is the duty of Your Honours obliged Servant who beggeth grace to approve himself your faithfull Pastor JAMES FERGUSSON To the Reader Christian Reader I Do here present thee with an Exposition of two of Paul's Epistles after the pattern so far as my weaknesse could reach held forth by those two Reverend Brethren Mr. David Dickson and Mr. George Hutcheson in their late Pieces of this kind upon other parcels of holy Scripture The Reasons of my undertaking besides what is held forth in the former Epistle were not any confidence I had to come up to my copie wherein I doubt not but as I my self am very conscious so the intelligent Reader will easily perceive that I come far short and that the superstructure by me is much unanswerable as to fulnesse of purpose accuracie and stile of language to the foundation laid by them But first an apprehension I had that as the compleating of such a work as this upon the whole Scripture is much wished for by many and would prove acceptable and profitable to the Church of Christ So many of greater abilities and fitnesse than I for such a task who did lie-by might be strongly induced to contribute their endeavours towards it if any essay of mine should be accepted Wherein I blesse the Lord I have not been in a mistake as may appear by what is sent abroad to the world since the publishing of my former Piece by a Reverend Brother my nearest fellow-labourer in the work of the Ministery upon the two Epistles of PETER And secondly I was one of those who some ten years ago without my knowledge were pitched upon by some Reverend Brethren of the Ministery for carrying-on this Work at which time I almost perfected the whole task then allotted for me but through some sad accident in those times of trouble all the Papers I had written upon that subject were destroyed and lost and so a great part of my time and life in a manner lost with them which notwithstanding did not so discourage me but the remembrance of what sweetnesse I tasted in that study and of the manifold advantage wherewith it did recompense my pains did make me full seven years after more easie to be wrought upon and perswaded by the earnest desires of others to make a new essay as being confident from former experience I my self at least should be no loser by it If any shall think this present Piece to be of greater length than my former and some others of this kind are I hope they will for satisfaction consider that seing the Apostle doth discusse a great and needfull controversie in the Epistle to the Galatians it requireth time and enlargement to find and follow the threed of an intricate dispute and to explain those excellent Truths which the Apostle doth so much labour to assert And as for the Epistle to the Ephesians it is well known to be so comprehensive as containing the whole substance of Christian Religion in so little bulk that hardly can any man at least not I satisfie either himself or his Reader without inlarging himself somewhat in opening up such a rich treasure and excellent subject I know there may be much coincidencie of Doctrines which do nativly arise from those Epistles and from those others to the Philippians and Colossians But the Reader may for his satisfaction consider that besides I have frequently referred him to those places where such Doctrines were formerly raised seing the Spirit of God hath thought it necessary to assert necessary truths oftner than once in severall Scriptures for our further confirmation it should not be thought an idle repetition in a Writer to draw out the same conclusions from the same truths when they occurr for hereby is given a proof of the sufficiency and fruitfulnesse of Scripture as furnishing many arguments to establish one and the same necessary truth To write the same things to you to me indeed is not grievous but for you it is safe saith our Apostle Philip. 3. 1. I trust it shall not offend that in some places I do not only hold forth the doctrine and conclusion which flow naturally from the text but also couch-in some explanations cautions reasons and somtimes some short uses for those serve to obviate mistakes about the truth in hand and to leave some impression of it upon the heart and affections If any take exception that Scriptures are too frequently cited and think they are hereby retarded from making progresse in reading the treatise They may be pleased to consider that I cite no Scriptures to confirm the Doctrines themselves which as I conceive are sufficiently grounded upon and confirmed from the text but only the cautions reasons and uses of those Doctrines which not being grounded upon the present Scripture I desired none to take off my hand upon trust However if any understand the purpose to be truth and grounded upon Scripture he needeth not stand to seek the particular passage which is brought to prove it except he please and judge it convenient that he may have some further ground of meditation upon the truth in hand thereby afforded And now
of all hope of any inheritance in the Land of promise Gen. 21. 9 10. So the Law of Moses or the Covenant given by God upon mount Sinai while it was rightly used as a Pedagogue leading to Christ it did bring forth children to God heirs of the heavenly inheritance such were all sincere Believers under the Old Testament but when it was abused and set up as a Covenant of Works in opposition to the Covenant of Grace it did then bring forth children unto bondage and those who did so adhere unto it were detained under damnable slavery and cut-off from Christ Gal. 5. 2. for the Apostle shewing that this Covenant was prefigured by Agar doth hint at one reason which leadeth us to seek after moe Which Covenant saith he is Agar for Agar is mount Sinai in Arabia 7. No Church or People hath Religion so firmly established which in progresse of time may not make such apostasie from it as that there will be a vast difference betwixt what they once were and what they now are for such a Church was Jerusalem once Psal. 76. 1. 2. but now her case was much altered Therefore saith he this Covenant doth answer or keepeth concord with Jerusalem not which once was but now is importing there was a foul change to the worse And is in bondage with her children Vers. 26. But Jerusalem which is above is free which is the mother of us all THe Apostle having shewen that Hagar did prefigure the first or old Covenant doth now briefly describe that second or new Covenant which was prefigured in Sarah First by declaring where that Covenant did reside or who adhered to it to wit Jerusalem which is above whereby is not meaned the Church triumphant in Heaven for it is clear he speaketh of a Church whereof Believers upon earth are members even the Militant Church especially of the truly regenerate claiming to life according to the tenour of the Covenant of Grace although the Catholick Church-visible be not excluded seing it is a Church begetting children to God by the use of Ordinances and is here called Jerusalem because that City was a type of the true Church for her compactnesse and order Psal. 122. 3. beauty Psal. 48. 2. and divine protection which did attend her Isa. 31. 5. and this Church is said to be above because her original is from Heaven Iam. 1. 17. and the lively members thereof have their conversation in Heaven Philip. 3. 20. Secondly by shewing the state wherein those who adhere to this Covenant are a state of freedom from sin Rom. 6. 18. the curse of the Law Rom. 8. 1. and the yoke of that ancient legal dispensation Ephes. 2. 15. Thirdly by declaring who are the children of this Covenant or members of the true Church adhering to this Covenant even all sincere Believers whether Jews or Gentiles Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution but even in the worst of times He hath some who do keep their garments clean and hold up a banner for Truth notwithstanding of all contrary endeavours for the utter extirpation of it for though Jerusalem the usual place of Gods abode was at this time in bondage with her children a very receptacle of Christ's enemies Act. 8. 1. and chief head of all that opposition which was against the Gospel Act. 9. 2. yet God wanted not a Church even Jerusalem which is above 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression so being attained it maketh the attainer truly free so that all his other bondage is not to be valued much for the true Church though for the time heavily oppressed in her members ver -29. of whom some were also in a state of bodily servitude Col. 3. 22. yet because of her freedom from God's wrath and curse she is said to be free as if this bondage being removed there had been none remaining Jerusalem which is above is free 3. Though those who are regenerate do owe their new birth to God their Father only in so far as the vertue and power whereby they are brought from death to life is only His Eph. 1. 19. and neither Church-Ministry nor any created power whatsoever can by any proper efficiency reach this so divine and supernatural an effect yet the Church is the mother of all the Regenerate in so far as she is gifted with Ministers 1 Cor. 12. 28 whose office is to dispense the Word which Word being blessed of God is both the seed of this new birth 1 Pet. 1. 23. as also the food and milk 1 Pet. 2. 2. whereby the new-born children are nourished for in this sense the Apostle saith Jerusalem is the mother of us all 4. Though no Church no not the Church universall which is most properly our mother ought to be heard and obeyed further than her Commands do agree with the Commands of God our Father Act. 4. 19. yet we are still to give her respect and reverence as also to employ our parts and graces and all that is ours for the defence and advancement of her just interest in our places and stations and that because she is the mother of us all Vers. 27. For it is written Rejoyce thou barren that bearest not break forth and cry thou that travellest not for the desolate hath many moe children than she which hath an husband THe Apostle in the fourth place confirmeth the truth of the former mysterie by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel as she was to be in her beginnings and about the time of Christ's incarnation and sufferings whereof he had most clearly prophesied chap. 53. and having designed her by the name of a barren woman that beareth not and travelleth not because of the paucity of Converts to the Christian Faith at that time and of a seemingly desolate woman without an husband because of the crosse and persecution which she was then to be under he exhorteth her to rejoyce and to expresse her joy against all contrary discouragements and that because her state should be changed and she made a more fruitfull mother by a numerous accession of converts to the Christian Faith from among the Gentiles than the Jewish Synagogue her self who formerly had enjoyed God's grace and presence and at that time should seem to be more owned of God because of the great prosperity multitude of followers and outward beauty attending her beyond the Christian Church Doct. 1. The supream Judge by whom all controversies of Religion are to be determined and in whose sentence we are to rest is the holy Spirit speaking in Scripture for Paul in this present controversie appealeth to Scripture For it is written saith he 2. It is not the Churche's lot to be alwayes alike fruitfull in bringing forth children to God she hath her barren times wherein
Church of Christ is a thing which ought to be prized by us highly and sought after earnestly and so much as there is nothing in our power which we ought not to bestow upon it and dispense with for the acquiring and maintaining of it for so much was it prized by Christ that He gave his own life to procure it and did beat down all His own Ordinances which stood in the way of it He even abolished in His flesh the Law of Commandments contained in Ordinances for to make of twain one new man 2. There are no divisions more hardly curable than those which are about the Religion and Worship of God in so far as they engage not only the credit but also the consciences of the divided parties hence one party so engaged doth pursue what they maintain as that wherein Gods honour and their own salvation are most nearly concerned and doth look upon the other party as an adversary in so far at least to both of those for the Apostle speaking of Christs uniting the Jew and Gentile in one Church and Religion maketh use of a word which sheweth this was a task of no small difficulty even such that no lesse than creating power was required to it while he saith for to make in Himself the word signifieth to creat in Himself of twain one new man 3. So strict and near is that conjunction and union which is especially among true believers in the Church that all of them how far soever dispersed through the world do yet make up but one man and one body as being all whatever be their other differences most strictly united as members unto one head Christ 1 Cor. 12. 27. and animated as to the inward man by the same Spirit of God residing and acting in them Rom. 8. 9. for the Apostle sheweth that all of them whether Jew or Gentile were made not only one people one nation one family but one new man For to make of twain one new man 4. As the essentiall unity of the invisible Church without which the Church could not be a Church doth of necessity depend upon and flow from that union which every particular member hath with Christ as Head seing the grace of love whereby they are knit one to another Col. 3. 14 doth flow from faith Gal. 5. -6. whereby they are united to Him Eph. 3. 17. So the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him the more will be attained unto of harmonious walking among our selves suitable unto that essentiall union which is in the Church of Christ for the Apostle maketh the conjunction of Jews and Gentiles in one Church to depend upon Christ's uniting of them to himself For to make in Himself of twain one new man saith he 5. The peace which ought to be and which Christ calleth for in His Church is not a simple cessation from open strife which may take place even when there remaineth a root of bitternesse in peoples spirits Psal. 55. 21. but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts and the total removal of all former bitternesse of spirits for the peace which Christ did make betwixt Jew and Gentile did follow upon His abolishing the enmity and making them one man so making peace saith he From Vers. 16. Learn 1. Union and peace with men even with good men is to little purpose except there be peace and friendship with God also for the Apostle sheweth that Christ in abolishing the ceremonial Law did design not only the conjunction of the Church among themselves but their reconciliation with God also and the former in subordination to the latter And that He might reconcile both unto God in one body 2. As all mankind have fallen from that state of friendship with God wherein they once were before the fall Eccles. 7. 29. So the repairing of this wofull breach and making up of friendship betwixt God and the Elect was Christ's great businesse in the world for effectuating whereof whatever He did or suffered was in some one way or other subservient for the Apostle sheweth He suffered in the flesh abolished the ceremonial Law united the two Nations that He might reconcile both unto God in one body The word rendred reconcile signifieth the making up of old friendship 3. Though the believing Jews under the Old Testament were reconciled unto God even while the ceremonial Law stood in force Psal. 32. 4. Yet the price by vertue whereof they were reconciled could not be actually payed to wit Christ's death and sufferings except the ceremonial Law had presently evanished See Ver. 15 Doct. 4. neither could Jew and Gentile be united together in one body and so reconciled to God while that Law was in force and binding See Vers. 14. Doct. 5. Therefore and in those respects it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God for so saith Paul He abolished the Law of Commandments in Ordinances that He might reconcile both unto God in one body 4. There can be no reconciliation betwixt God and us except we be united by faith to Christ and to the body of all Believers in Him So that none can be one with God who are not of the mysticall body of His Church yea and in so far will the sense and sweet effects of reconciliation with God be interrupted and obstructed as persons reconciled do give way unto divisions rents and strifes among themselves for the Gentiles and Jews being in one body with Christ and His Church come to be reconciled unto God That He might reconcile both unto God in one body that is being united among themselves in one body under Christ the head as is affirmed vers 15. 5. As Jesus Christ did interpose as mediator and peace-maker to reconcile God and us So He behoved in order unto this end to bear the chastisment of our peace and to lay down His life by a shamefull painfull and cursed death that so the justice of God being fully satisfied for our wrong we might enjoy God's peace and favour with life for he sheweth the mean of their reconciliation was the crosse of Christ not the material tree or matter of the crosse but Christ's sufferings and death upon the crosse That He might reconcile both unto God in one body by the crosse 6. Christ in suffering Himself to be overcome by death did fully destroy sin death the ceremonial Law and every other thing which could impede the reconciliation of the Elect with God He having thereby brought-in the substance of all those legal shadows Col. 3. 17. satisfied the justice of God and purchased grace and strength which afterwards He was to convey unto all Believers for mortifying and subduing the body of sin and death in them Act. 5. 31. for saith Paul He hath slain the enmity thereby that is by the
havock of it ver 13. together with the great measure of knowledge he had in that Religion which he did then professe and of abilities to defend it beyond many of these who were equal in age with him and his zeal and servour for his Religion and the worst part of it to wit unwritten Traditions received from their fathers without any ground in the written Word of God Mat. 15. 3 9. All which he speaketh as of a thing publickly known ver 14. leaving them to gather hence that his so sudden change from being so zealous so deeply engaged and every way so able a persecutor â—o imbrace the Christian Religion could not flow from humane perswasion or any ordinary means but immediately from God Doct. 1. It is a matter of no small difficulty yea and in an ordinary way almost impossible for a man deeply engaged in a course of error having kythed active for it and endued with ability to defend it to be reclaimed from his error to imbrace the way of Truth for Paul maketh his so deep engagements to the Pharisaical Errors an evidence that his sudden change to Christianity did not flow from any ordinary mean but was wrought immediately by God For ye have heard c. 2. A sincere Convert will not shun to make an open and ingenuous confession of his wicked life not omitting any thing which may tend to the just aggravation of it and this not in a boasting or a rejoycing manner Iam. 4. 16. but that here by the freedom of God's grace may be commended 1 Tim. 1. 13 14. and that other vile sinners in their own eyes lost may have encouragement from God's dealing with him to belieâ—â— on Christ for life everlasting 1 Tim. 1. 16. and that Gods honour one way or other may be thereby brought about for Paul doth ingenuously confesse here that in time p 〈…〉 he had persecuted the Church of God extreamly and wasted it that he may thereby make evident that his conversion flowed from the immediate and extraordinary work of God and so stopt the mouth of those who were adversaries to Truth 3. That the Scriptures of the Old and New Testament were endited by the Spirit of God and that the Pen-men thereof were not acted with humane policy but immediately inspired by that unerring Spirit appeareth from this joyntly with other evidences held forth in Scripture it self that they concealed not their own faults but blazed them to the world when the glory of God did so require as Paul doth here Beyond measure I persecuted the Church of God saith he 4. This open and ingenuous confession of our bypast wicked life is to be extended only unto sins already known that hereby the publick offence may be removed but not to the making notour of such evils as have been keeped secret from the knowledge of others the divulging whereof would but multiply scandals and stumbling-blocks Rom. 2. 24. for Paul confesseth only what they had already heard Ye have heard of my conversation in time past 5. There is no particular Church on earth though never so famous for and orthodox in the point of Religion who may not so far degenerate from what they once were as that Religion both for Doctrine and Worship may be wholly corrupt from which those who would be saved must deliver themselves quickly and which God will not own for His as not being prescribed by Him but will father it on those who do professe it as their Religion and as invented by them thus the Jews once right in the point of Religion Hos. 11. 12. had now in Paul's time so far corrupted Religion in the doctrine of Justification Rom. 10. 3. of the Trinity Joh. 8. 9. of Manners or of the Moral Law as if it required nothing but external obedience Mat. 5 6 7. chapters in asserting the authority of unwritten Traditions and in worshiping God according to those Mat. 15. 3 9. and rejecting Jesus Christ the promised Messias 1 Thess. 2. 15. that Paul seeth a necessity to quit that Religion calling it theirs not God's My conversation in times past in the Jews Religion 6. Crosses afflictions and persecutions from wicked men are the ordinary lot of God's Church and People and this by reason of that enimity which is betwixt the seed of the Woman and the seed of the Serpent Gen. 3. 15 together with Satan's malice against the Church Gen. 3. 15. and his prevalent power over wicked men whereby he inciteth and draweth them on by such inducements as he knoweth will be most prevalent with the different tempers of those who are acted by him Joh. 12. 6. compared with Mat. 26. 15. to be executioners of that his rage and malice Rev. 20. 7 8. and because of God's tolerance and permission that thereby His Church may be tried Rev. 2. 10. every one whether good or bad being made to appear what really they are Dan. 11. 32. and that by the sufferings of His People the way of Truth may be made more lovely further spread and more imbraced by others Act. 8. 4 5 6 c. and that they may be also corrected for their bypast sins as abused peace and prosperity Judg. 10. 6 7. and that hereby also they may be restrained from many sins in time coming Isa. 27. 9. and this either by removing the opportunity of such sins through the rod Hos. 2. 6. or by renewing the hearts of many through sanctifying grace a greater measure whereof is bestowed usually by God upon His People under persecution and affliction Hos. 2. 14 15. than at another time thus Paul persecuted the Church of God extreamly 7. Though the Church of God as to the inward estate thereof which standeth in Election and the fruits of saving Grace flowing therefrom cannot be utterly wasted Joh. 10. 28 29 neither can the outward state of the visible Church be so far decayed as that the visible Church should altogether cease to be at least in all places Mat. 16. -18. Yet the Lord may so far give way to the rage of persecutors for the reasons mentioned in the former Doctrine as that thereby the outward face and beauty of the visible Church shall be totally marred the Members thereof being partly killed Joh. 16. 2. partly scattered Act. 8. 3 4. the publick Ordinances of divine Worship being altogether for a time suppressed and the publick Assemblies of the Church interrupted Dan. 11. 31. Thus Paul wasted the Church the word signifieth the vastation of Lands burning of Houses and utter depopulation of Countries which use to be accomplished by an inraged prevalent enemy I wasted it 8. The Church of God may expect to meet with persecution and sufferings not only from men avowedly wicked and openly flagitious but also from others whose carriage is smooth free from scandal and in all things according to that false way of Religion which they professe blamelesse Satan laboureth most to have such engaged and such being once engaged are most
communicate the Doctrine which he had preached among the Gentiles to the most eminent of the Apostles that by their subscribing unto it as to the same with that which themselves did preach his by-past and future labours might have the more successe which as it seemeth was in hazard to be much retarded by the calumnies of his adversaries affirming that the other Apostles did not approve of the Doctrine which he preached ver -2. So that here is a fifth Evidence that both his Doctrine and Office were divine in that not only they were such as might abide the censure of the other Apostles but also that he in the course of his Ministry was singularly owned and approved of by God as being directed by immediate revelation from Him Doct. 1. It pleaseth the Lord often in mercy toward His Church to preserve the lives of profitable Instruments for His Work for a long time notwithstanding of all the endeavours of Men and Devils to the contrary for Paul whose bloud was much thirsted after and whose hazards were so many in several places and from several hands 2 Cor. 11. 26. is yet preserved in despight of all in the free exercise of his Ministery for the space at least of fourteen years together even though the space of time here mentioned were to be reckoned from his first conversion which yet some do reckon from the third year following to wit the time mentioned Chap. 1. ver 18. Then fourteen years after I went up c. 2. It may be sometimes lawfull yea and necessary also for a Minister to go abroad from the Flock committed to his charge for a season to wit when and where the glory of God in defence of Truth and in removal of what may mar the edification of the Lord's People doth call him for Paul here taketh journey to Jerusalem leaving the Gentiles for a season who were his own more proper Charge Act. 9. 15. that his consent in Doctrine with the other Apostles might be made evident and so the edification of those to whom he did preach more advanced I went up to Jerusalem saith he and that lest I should run in vain Jerusalem was seated on a mountain and compassed with mountains Psal. 125. 1 2. whence it is said he went up to it 3. It is the part of all and especially of Christ's Ministers the moe they are who mark their steps and mis-represent their actions to walk the more circumspectly that so far as is possible the mouth of adversaries may be stopped 2 Cor. 11. 12. Thus Paul being to make it evident that the other Apostles did approve the Doctrine preached by him taketh with him Barnabas and Titus as two witnesses according to the Law sufficient Deut. 17. 6. to give testimony to the Apostles what Doctrine he had preached to the Gentiles and again to testifie to the Gentiles that consent which was betwixt him and the Apostles And this lest his adversaries might have objected that he had lyed in both or either of these With Barnabas and took with me Titus also 4. Though we are not now to expect immediate revelations from God whether for direction in one duty or information of future events such as were in use before the Canon of the Scripture was compleated and the gift of extraordinary Prophecy had ceased Heb. 1. 1. Yet seing the written Word is given unto us as a compleat Rule both for Faith Joh. 20. 31. and Manners 2 Tim. 3. 16 17. and as that which may abundantly supply the defect or want of all those extraordinary wayes whereby God did make known His mind unto His People then Heb. 1. 1. Therefore we ought to advise with God's Will revealed in Scripture and regulate all our actions motions and journeys according to it both for the lawfulnesse and expediency of what we undertake Psal. 119. 9. that thus while we acknowledge God in all our wayes He may direct our paths Prov. 3. 6. Thus Paul advised with God in his journey for he went up by revelation in place whereof as said is we have the written Word now 5. How little ground the Papists have to infer from Paul's practice here that the Church of Rome and particularly the Pope the head thereof is the supream Judge upon Earth of all questions pertaining to Religion and that all Preachers after Paul's example should submit their Doctrine to be tried and judged by Peter's Successor appeareth from this passing-by other things that Paul did not submit his Doctrine to be judged by Peter or by any other as if he had been either inferiour to them or uncertain of the truth of that which he had preached both which had been contrary to Paul's scope which as said is was to evidence that both his Doctrine and Office were immediately from God Neither will the words bear further than that he did in a friendly and brotherly manner acquaint them with the Doctrine preached by him that their approbation being given unto it the mouth of adversaries might be stopped for the word rendred to communicate signifieth to make any thing known to another in a familiar and friendly way which in strict Law we are not bound to See Act. 25. 14. where the same word is used And communicated unto them 6. Though the Minister of Jesus Christ is not to depend upon the approbation of others for confirmation of his Doctrine as if he himself were uncertain of the truth thereof before their testimony be added to it chap. 1. ver 8. Yet he is not to be so self-willed as to misregard what others do judge or think of what he preacheth but ought to dimit himself so far as when there is necessity he may give a friendly account unto others of the Doctrine preached by him that so if it be possible mistakes arising through misinformation may be removed and the joynt consent of others to the truth of what he preacheth may be obtained thus Paul that he might gain their approbation did communicate unto the Apostles that Gospel which be preached among the Gentiles 7. When the approbation of others is sought after unto any action or deed christian candor will and ordinary prudence may teach a man to report the matter of fact truly which he would have approved of lest otherwise an approbation surreptitiously required and given upon misinformation and through mistake may upon a discovery tend unto the informer's greater prejudice for Paul here being to gain the approbation of the Apostles unto his Doctrine did give them a faithfull account of that same Doctrine which he had preached I communicated that Doctrine which I preach among the Gentiles 8. It tendeth in no small measure to uphold the credit of a man's Ministery against his adversaries that in his Doctrine he hath been alwayes constant to himself without wavering or contradicting of himself in any thing which he did ever vent for Truth providing alwayes that he be constant in the Truth for constancy in Error is
but looked upon as a delusion with howmuch-soever confidence it be vented for Paul regardeth not their perswasion upon this ground It is not of Him that calleth you saith he 4. This may evidence perswasion or confidence not to be of God or real but a meer delusion when that thing the truth or lawfulness whereof we seem to be perswaded of is contrary unto that which we are called unto of God by vertue either of our general or particular calling for the description here given of God from His calling of them importeth their opinion was contrary to that christian liberty to which they were called of God and therfore perswasion about it was not to be regarded This perswasion cometh not of Him that calleth you saith he Vers. 9. A little leaven leaveneth the whole lump HE obviateth a second objection for if they should have said There was no reason why Paul should make so much noise seing they had not imbraced the whole Jewish Religion but did only observe some Ceremonies thereof and neverthelesse remained constant in the Christian Faith yea and possibly that even this much was not common to them all but the deed of some few only He answereth by a similitude taken from Leaven That a little false doctrine to which leaven is compared Mat. 16. 12. may easily in progresse of time corrupt a mans judgment in every other point of Doctrine and that a small number of scandalous or seduced persons to whom leaven is compared 1 Cor. 5. 6. may very speedily infect the whole Church Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction or defend their practice by strength of reason it is ordinary for them to mince and extenuate the sin of which they are convinced and to make but small matters of greatest offences for the similitude here used supposeth there was an apâ—nesse in them thus to extenuate their error A little leaven saith he 2. It is the duty of Christ's Ministers not only by force of reason to endeavour a sinners conviction that his way is sinfull or erroneous but also to forecast those shifts whereby the sinner being convinced of his sin or error may readily go about to extenuate it and having found them out to shew the vanity and lightnesse of them for the Apostle doth forecast that readily they would extenuate their sin from this that it was but a little one and maketh their extenuation to be without ground shewing that a little leaven leaveneth the whole lump 3. The Church of Christ and every particular member thereof ought carefully to resist and watch against the very first beginnings and occasions of sin but especially of error The Church by labouring authoritatively to convince the gain-sayers Tit. 1. 9 and by timeous and prudent application of Church-censures in case of incorrigible obstinacy Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth Col. 2. 7. lest he be carried about with every wind of doctrine Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error 2 Joh. 10. for the least of errors and the smallest number of seduced persons are here compared to leaven a little quantity whereof doth secretly insinuate it self and insensibly convey its sournesse unto the whole masse or lump Vers. 10. I have confidence in you through the Lord that you will be none otherwise minded but he that troubleth you shall bear his judgment whosoever he be HE doth indirectly presse the former exhortation secondly by shewing his confidence grounded upon charity 1 Cor. 13. that through the Lords gracious working with them they should be reclaimed from their Error and made yet again to imbrace the same Truth which he did preach But withall lest from this his charity to them they should conclude the Error wherein they were was not very dangerous therfore he sheweth his just indignation against it by denouncing deserved wrath and judgment to be inflicted partly in this life partly in eternal death against their prime seducers without any exception save that of repentance which is to be understood in all threatnings Jer. 18. 7 8. Doct. 1. A loving Minister and zealous for the good of souls when he hath to do with those who are overtaken in a fault will of necessity be tossed with the tydes of contrary affections and as it were divided betwixt the exercise of hopes and fears love in Paul did stir up both those affections by making him fear the worst of those Galatians in the preceding verses and yet hope the best of them here I have confidence in you through the Lord saith he 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves but ought in charity to hope the best of all men so long as they are curable I have confidence in you through the Lord that ye will be none otherwise minded saith he which was not a confidence of Faith grounded upon a word of promise and therefore infallible but a confidence of charity and love to their good which made him hope that God would bring about their deliverance wherein though the event should have disappointed him yet he had not transgressed seing that in our judgment of persons where things are doubtsom we are commanded to hope the best so far as may be 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence but also commend their duty and make it lovely to them as being pressed upon them by one who hath evidenced his love and charity toward them by that his confidence Besides it is looked upon as a thing disgracefull to disappoint those who from love to and desire after our good do hope the best of us Thus Paul maketh them know his confident hope of their recovery I have confidence that you will be 〈◊〉 otherwise minded saith he 4. As the sinners first conversion from sin to holinesse is God's work Eph. 2. 5. So the recovery of a sinner from his backsliding and defection is no lesse a work of infinit Power Psal. 51. 10. and the only work of God for the Apostle speaking of his confidence of their recovery doth rely not upon their strength but on the Lord for bringing about the thing hoped for I have confidence in you through the Lord saith he 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error as he may not thereby give them ground to conceive that he is not much displeased with their sin and so render them secure under it as making a sleeping pillow of those his hopes for the Apostle
having shewen his charitable confidence towards the seduced people doth evidence how dangerous their error was notwithstanding by denouncing Gods judgment against their prime seducers But he that troubleth you shall bear bis judgment saith he 6. How the native and ordinary effect of error is to trouble the Churches peace See Chap. 1. Vers. 7. Doct. 3. But he that troubleth you 7. Though there were not a Christian Magistrate to inflict civil punishment upon seducers and those who by drawing disciples after them do trouble the Churches peace or though the Christian Magistrate do not make conscience of that which is his duty herein Rom. 13. -4. yet such evil doers as those may certainly expect their deserved judgment from God either here or hereafter to be inflicted either immediately by Himself Zech. 10. 7. or mediately by some one instrument or other Zech. 13. 3. for though there was now no Christian Magistrate to punish such yet Paul with much confidence affirmeth He that troubleth you shall bear his judgment 8. So just is God that when He maketh inquisition for bloud in His day of vengeance He will suffer no impenitent transgressor how subtil soever escape His most accurate search nor yet passe free from the dint of His avenging stroke who-ever he be for parts power or estimation for he speaketh in the singular number he that troubleth you to shew that every one and as it were apart and one by one should be taken notice of and shall bear his judgment whoever he be that is without exception of persons Vers. 11. And I Brethren if I yet preach Circumcision why do I yet suffer persecution then is the offence of the crosse ceased HE presseth the exhortation thirdly by refuting a calumny whereby as it seemeth his adversaries would have made people believe that Paul by circumcising Timothy to prevent the stumbling of the weak Jews Act. 16. 3. had declared himself to be of the same judgment with them in the present controversie And he answereth denying that he did urge Circumcision to be observed by the Gentiles at all Act. 21. 25. nor yet by the Jews in the sense of his adversaries and giveth two evidences of the truth of his denial First if he had preached Circumcision the Jews would not have persecuted him as they constantly did Secondly they would not have taken offence at the preaching of the Gospel or of Salvation through Christ crucified which is here called the Crosse or doctrine of the Crosse as 1 Cor. 1. 18. The truth of both which consequences lyeth in this that the great reason why the Jews did persecute the Apostle and were such enemies to his doctrine was his preaching down of Circumcision and the whole frame of that ancient legal administration under which they were born and educated Act. 21. 28. Doct. 1. It is the ordinary lot of faithfull Ministers to be subject unto slander and reproaches not only in respect of their lives Rom. 3. 8. but also in respect of their Ministry and Doctrine as if they were Hereticks for even Paul is reported of as a preacher of Circumcision which is supposed while he saith If I yet preach Circumcision 2. So active are heretical seducers as they leave no mean unessayed which may serve to confirm and establish their seduced followers if it were even to spread reports of their chiefest opposits that they are secretly and under-hand of the same opinion with themselves and that sometimes they declare their judgments to that purpose for so did they report of Paul as is here supposed If I yet preach Circumcision 3. The faithfull Minister of Jesus Christ though he be maliciously and basely reported of ought not to render evil for evil unto those who have invented or entertained such reports but to return love for their hatred and good for their evil labouring more to vindicate himself than to rub disgrace upon them whereby he shall heap coals of fire upon their head Rom. 12. 20. for so doth Paul while he laboureth only to clear himself to those Galatians among whom he was misreported of giving them the affectionate stile of Brethren And I Brethren if I yet preach Circumcision why do I yet suffer persecution 4. While we labour to clear our selves from false imputations or calumnies we had need to use much circumspection in declaring the matter of fact lest we fail in any one circumstance and so be found lyars while we go about to justifie our selves for Paul is thus circumspect while he denyeth not that he did circumcise any for he circumcised Timothy Act. 16. 3. or that he did ever preach Circumcision for he did so while he was a Pharisee Gal. 1. 13 14. but that he did preach the observing of it now as a thing necessary to salvation If I yet preach Circumcision saith he 5. A faithfull Minister neither ought nor will conceal any part of necessary Truth which he is otherwise called to preach though he certainly know he will incur hazard losse and persecution from men because of it for Paul knew he was persecuted by the Jews for his preaching against Circumcision and yet he preacheth Why do I yet suffer persecution 6. Neither is he to conceal any part of necessary Truth when the eminent hazard of peoples salvation call 〈…〉 for the preaching of it though imbittered enemies should take occasion from his preaching of that one Truth to reject all Truth for Paul preacheth down Circumcision though the Jews did take occasion from his so doing to reject the whole Gospel for saith he Then to wit if he had preached Circumcision the offence of the Crosse is ceased 7. If men once place Religion and Worship in rites ceremonies and such externall observances the most substantiall Truths of God and duties of Christianity will not bear so much weight with them in progresse of time as the meanest of those for though Paul did preach Christ sincerely 1 Cor. 1. 23. and urged obedience to all the duties of the Moral Law Rom. 13. 8 9. yet seing he did not preach Circumcision he was persecuted by the Jews who placed Religion in such external performances Yea they reject and stumble at the doctrine of Salvation preached by him because he would not preach Circumcision also Why do I yet suffer persecution then is the offence of the Crosse ceased which implyeth that his not preaching Circumcision was the cause why they persecuted his person and stumbled at his doctrine Vers. 12. I would they were even cut off which trouble you HE presseth the exhortation fourthly by a wish that their prime seducers who troubled their outward and inward peace were cut off from communion with the Church by the sword of Excommunication whereby he sheweth both that their sin deserved to be so censured and that the good of the Church if her present distemper could have born it did require that this censure had been inflicted Doct. 1. The Lord Christ King and Head of His Church
Circumcision upon them as a thing whithout the which they could not be saved whereby they laid upon them a kind of necessity and constrained them to be circumcised and sheweth three principles from which they did herein act two whereof are in this verse first from hypocrisie or a desire to make a fair outward shew of Religion by observing those fleshly and carnal rites such as Circumcifion difference of meats legal purifications and the like injoyned by the ceremonial Law Secondly from pusillanimity or a politick design to eschew persecution from their Country-men the Jews and from the Civil Power at the instigation of the Jews Act. 18. 12 13. for preaching the sincere doctrine of the Gospel concerning Christ crucified which is here called the Crosse of Christ See chap. 5. ver 11. the fury of which persecuters was much abated towards such Christians as did observe the ceremonial Law of Moses the preaching down whereof of any other thing did inrage them most chap. 5. 11. Doct. 1. Though an external profession of Religion Rom. 10. -10. and the practice of such external rites 1 Cor. 11. 24. and other ordinances of divine worship as God hath commanded Col. 3. 16. are to be made conscience of yet when the practice of those external things is opposed to the inward substantial duties of Religion the former being rested upon without the latter Mat. 15. 8. or when the practiser affecteth a vain shew and to be reputed religious because of those things much more than to be religious really and indeed Mat. 6. 16. this is the sin of hypocrisie loathsom both to God and man and that especially when people affect a shew from the practice of those rites which are not commanded of God for this is condemned here in the false Apostles that they desired to seem exceedingly religious and to make a fair outward shew of Religion by observing such carnal rites as God had now abolished under the Gospel As many as make a fair shew in the flesh saith he It is ordinarily observed that the zeal of those who are carried away with the spirit of error themselves and whose great work is to seduce others doth most run out upon the externals of Religion thereby affecting a fair shew and to be reputed as men singular for piety and devotion that so they may deceive the simple who take all for gold that glistreth Rom. 16. -18. So those Apostles desired to make a fair shew in the flesh 3. An erring conscience is of great force and mightily prevalent with erring persons to make them follow the dictates thereof It being usual for such to pretend conscience as a reason why they cannot subject themselves to Truth God in His holy Justice doth give them over to a spirit of delusion 2 Thess. 2. 11. and maketh conscience to be their snare when it imbraceth darknesse for light Isa. 5. 20. and uncessantly vexeth them untill they execute its most unreasonable irreligious unnatural and sometimes most blasphemous commands Joh. 16. 2. Jer. 32. 35. for the false Apostles did constrain them to be circumcised mainly because by teaching the absolute necessity of Circumcision to Salvation Act. 15. 2. they possessed their consciences with that erroneous opinion and their consciences so misled did constrain them to follow its dictates 4. As persecution doth ordinarily follow upon the sincere preaching of the Gospel So when persecution for the Gospel waxeth hot there are usually many found who to decline a suffering lot do tamper with the persecuters of Truth though not by total apostasie from Truth yet by coming a great length in making shipwrack of faith and a good conscience only to gratifie those who persecute the truth and to break the edge of their rage and fury against themselves who notwithstanding will labour to keep up their credit in the Church of God as if they were acted from no such politick design but from a principle of light and conscience for so those false Apostles constrained others to be circumcised pretending conscience for their so doing when their design was only lest they should suffer persecution for the crosse of Christ. 5. Though Hereticks and every one who are carried away with a spirit of error pretend to conscience as that which they desire to follow and dare not contradict in what they hold yet very frequently such especially they who are seducers of others do but make a pretext and shelter of conscience to cover their pride politick designs love to ease in a troublesome time pusillanimity of spirit fear of persecution and a desire of vain glory by which they are acted more than from any principle of conscience for those false Apostles pretended to light and conscience as the rule of what they did Act. 15. 2. and yet they did it only saith Paul lest they should suffer persecution for the crosse of Christ and ver 13. That they may glory in your flesh 6. However they who persecute others for Truth do also pretend to conscience Isa. 66. 5. yet they are often found to be men destitute of conscience and more politick than conscientious even in those things wherein they pretend most to conscience in so far as they do dispense with some professors of Truth if so they come but a little towards them and comply with them in some things only though not in all things as intending hereby to work them up to a greater length in progresse of time for so the persecuting Jews did not molest those Christians who were circumcised though they did otherwise professe faith in the Messiah already come whom the Jews had crucified as is clear from this They constrain you to be circumcised only lest they should suffer persecution for the crosse of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means is no wayes sinful but commanded Mat. 10. 23. and commendable Prov. 22. 3. So to dispense with the least jot of Truth and to imbrace the smallest of Errors contrary to Truth that hereby the greatest of sufferings might be eschewed is blame-worthy and extreamly sinfull seing the least of sins hath more of evil in it than the greatest of sufferings Those are our affliction but not our sin for the Apostle condemneth his adversaries not that simply they had laboured to eschew persecution but that they constrained others to be circumcised only lest they should suffer persecution for the cross of Christ. Vers. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh THe Apostle first maketh good his former charge against his adversaries to wit That they urged Circumcision not from zeal to the Law of God and from conscience but from a politick base design because they made no conscience to keep the Law themselves that is neither the moral Law which they transgressed daily by their wicked and licentious lives Philip. 3. 18 19. nor