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
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
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