An Exposition of Pauls Epistles

CHAP. VI.

The first Exhortation is, that they would receive the Grace of Reconciliation more seriously, and with fruit, and suffer not the Grace of God offered in the Gospel (by their fault) to want its full fruit in them▪ that they may obtain Righteousness, Peace, Life, and all things which Christ hath obtained for them. The Proposition he urges is this. Ye ought not to receive the Grace of God in vain, i. e. in outward profession only, without its internal virtue; this he proves by three Arguments.

Argum. 1. We Ministers of God being co-workers, (that his work may be promoted in you) granted from him to you by free gift promising our endeavor for the promoting of your salvation, earnestly desired that of you; Therefore ye ought not to receive the Grace of God in vain.

Argum. 2. In a Parenthesis. Because now the time is acceptable in which, by the intercession of Christ, the Grace of God is efficacious to the producing of fruit in all those that receive the Gospel with serious affection of heart, and desire to bring forth fruit, which he proves out of Isa. 49.8. where the Father speaketh to the Mediator interceding for them, and by his Spirit breathing in them: Therefore you must beware lest this opportunity of Grace be in vain offered to you.

Argum. 3. Ioyned with the first verse. We Ministers which exhort you, and I by name Paul, we are approved by all manner of ways, and we are found faithful in the Ministry of the Gospel, not hindering you, but that you may profit by our Ministry, that so ye may pretend nothing, but that ye may persevere in the Grace of the Gospel: Therefore ye ought not to receive the Grace of the Gospel in vain, but to contend for the receiving of, and expressing the virtue of the Gospel: He confirms the Antecedent by an induction of the virtues which prove Ministers faithful, with which he was first of all, by the Grace of God, adorned: There are five parts of the induction; In the first part he removes from himself those vices, whereby idle Teachers were wont to create offenses to the Gospel, demolishing more by their manners in the edifice of God, than by their Doctrine they edify, and yielding occasion to the wicked of speaking ill of his Ministry, or of the office of Ministers.

In the second part he recites divers kinds of virtues, with which his Ministry is adorned, but namely he mentions his patience exercised in nine kinds of evils, in all which without murmuring he patiently executed the offices of his Ministry, for he strongly endured the troubles of his journeys with want and dangers, the snares of his persecutors, prison, and • umults stirred up against him, and in preaching, his labor, watchings, fastings, neither did he wax faint in the work of the Lord.

In the third part he adds other six virtues of his patience, of which the first is his freedom from the pollutions of the world, whilst he conversed amongst those of the world. 2 His discretion in handling his auditors. 3 His forbearance in provocations. 4 His gentleness in his commerce with more difficult things. 5. His spiritual disposition in all things. 6. His sincere love towards all.

In the fourth part he reckons the virtues which did belong to the discharge of his duty. 1. He preached nothing besides the truth of God. 2. He demonstrated the power of the Spirit in his speech. 3. He contended against all his enemies with spiritual weapons, i. e. with lawful means, on the right hand in prosperity; on the left hand in adversity; and in every change and vicissitude of things, he did remain constant, lest he should either by enticements, or by terrors, turn out of the right way.

In the first part he boasts, that he hath always continued in a right way, whether ignominy or infamy, whether glory or fame followed: For when he was counted as an Impostor, he declared himself one that spake truth.

When he was accounted as ignoble and contemptible, he did manifest himself by his deeds, that they who had eyes might acknowledge him to be the Servant of the most High God: He seemed even as dead, and in the midst of death, he triumphed notwithstanding, that he performed his duty, as being alive: yea chastened with many stripes, even to death, he was kept by God, lest he should die: by reason of those evils which pressed him, sometimes under a pretence he was sad, but by the Spirit in God, he did always rejoice: He was counted poor, but through the Gospel, by the manifold love of God, he did enrich many, not only by showing the manner of contentation in the Gospel, but also instructing men to virtue and piety, which is profitable for all things. He wanted possessions and revenues, and yet contented with his lot, he did rejoice as much as was fitting, in the use of all things.

CHAP. VII.

In the rest of the Chapter he endeavors to oblige the hearts of the Corinthians to him, the signs of his love towards them being produced, in the unfolding of which he insists to the end. The Proposition is clearly propounded, which is to be confirmed. O Corinthians, ye ought to receive us, i. e. to be persuaded of my love towards you, ye ought to love me again, and to lay up my exhortations in your enlarged hearts: Three Arguments are taken from the three Signs of the Apostles good will towards them.

No man] Argum. 1. That they should receive the Apostle, and the first Sign of his little ill towards them. Because I do not ill deserve of any one, either by bringing reproach, or corrupting by perverse Doctrine, or defrauding any one by any means.

Argum. 2. Sign 2. Because when I speak of the things fore-going, it was only for the clearing of myself; I am so far from condemning the Church of the believing Corinthians, that out of love I have determined the contrary, to cleave to you in prosperity and adversity, in life and death, that no change at any time may draw my affection from you.

Argum. 3. Sign 3. Because news being received concerning your repentance, my heart so rejoiceth in the midst of afflictions, that I dare safely speak the confidence of my mind towards you, concerning your perseverance, and glory of you amongst others.

He being about to explain the experiment of his good will towards them, propounds his afflictions, wherewith he was pressed in Macedonia, whilst he expected news from them he was oppressed partly by persecution of the enemies, partly by the intestine evils of the Church, partly by the anxiety of his mind, and also with the troubles of his body; that there was no rest to his outward man. Against all which troubles, by mercy of God, consolation was sufficiently administered to him by the coming of Titus, who had now returned from the Corinthians, and brought joyful news concerning their state.

The Apostle reckoneth eight causes of his joyfulness, whereof many were signs of his good will towards them. 1 Because Titus was returned safe. 2 Because Titus had received consolation from you Corinthians. 3 Because I had heard by Titus concerning your pious affection towards me, and desire of seeing me; concerning your weeping for the wickedness committed amongst you, concerning your zeal against the Incestuous person, and against my back-biters, from whence hath abounded joy to me much surpassing all that grief, which I have taken for that matter.

Before he propounds the fourth cause of his consolation he solves an Objection, which solution did make much to the purpose. They might say▪ Thou hast made us sorrowful in the former Epistle.

The Answer is fourfold. Answ. 1. I was compelled, and not without grief have I made you sad, but this grief through your repentance hath ceased. For when the Apostle writ the Epistle, being uncertain concerning the event, he was sad, i. e. that he saith, that he himself repented: but when he saw the event, he was freed from grief, i. e. Now he says he did not repent. Answ. 2 That sadness which was moved by my Epistle was short.

He answers 3. That sadness is turned into joy, both to you and me, because it is found now good and profitable to repentance; which he proves: because it brought forth repentance not to be repented of, otherwise than worldly sorrow is wont, which only increaseth sin and misery, and bringeth death as well to the soul as to the body.

He proveth that their sadness was after God, or pious, because it produced seven Effects in them, even so many signs of their repentance, whereof the first was the shaking off security, with a carefulness to mend what was amiss. 2 Is an Apology, that now by no means they approve either the fact of the Incestuous person, or their own negligence. 3 Is an indignation against the sin, both of the Incestuous person, and their own in suffering him. 4 Is a fear, lest they should be compassed with divine justice, or a new sin. 5 Is a desire of taking off the scandal, and satisfying all good men. 6. His zeal and fervent desire in prosecuting all means for the removing of evil, and repairing of the damage. 7. Is his revenge in chastising the incestuous person, and all their dullness; in all which the Corinthians had declared their repentance, and had shown themselves no ways delighted with wickedness, but that they were clear.

The fourth answer to the objection is: I have not written that Epistle either only or chiefly that in chastising of the incestuous person, satisfaction might be given to the Father with whose wife the son had committed adultery, or that the incestuous person might be corrected, (which truly was not to be neglected) but especially for this end, that my fatherly care towards you, O Corinthians, might appear to all, sincere and approved in the sight of God.

The objection being solved, he adds the fourth cause of his consolation; I understand, says he, that ye have taken in good part my reproof, and now have received consolation.

Of titus ]▪ The fifth cause of his consolation, because all ye have endeavored to refresh the spirit of Titus.

The sixth cause, That ye would prove in very deed, that which I boasting of you, confidently fore-told to Titus.

The seventh cause, Because you have engaged to you by your respects and goodness, the mind of Titus, which you may esteem as great gain. For they reverenced Titus, as an Evangelist, and a servant of God, sent to them extraordinarily, and so they had reconciled the mind of Titus to themselves.

The eighth cause of consolation, That I being encouraged by this experience, for the future, I may dare to promise the best things whatsoever, of you all, both to myself and others.

CHAP. VIII.

Argum. 1. From the example of the Macedonians, the Churches of Macedonia have contributed: And therefore do ye the same thing, whose liberality he commends, by nine reasons.

Grace ] The first Reason, Because it was the gift of God's grace, that they contributed anything for the use of the poor Jews.

Reason 2. Because Alms was given by them in that time, when they were tried with heavy afflictions.

Joy] Reason 3. Because they contributed with joy.

Deep] Reason 4. Because in poverty they were liberal.

Reason 5. Because they were willing to give more bountifully, than they were able.

Reason 6. Because they offered freely, not provoked by others examples, but rather were Leaders to others, lest they should be wanting in this duty of charity.

With entreaty] Reason 7. Because they were instant in prayers, that what they gave might be received.

Fellowship] Reason 8. Because they did entreat the Apostle, that he together with others, would take upon them the charge of gathering and dispensing that, which they and others were about to give.

Reason 9. Because beyond the Apostles expectation, they consecrated themselves and all theirs to God, and did commit themselves to the Apostle; that they might be ruled by him in all things, according to the Will of God.

Argum. 2. To a liberal contribution; Because at the entreaty of the Macedonians, I have desired Titus that he would take care to accomplish your alms, which thing he hath undertaken already: Therefore take ye care, lest this our labor be in vain.

Argum. 3. Because seeing that you excel others in many virtues, it becometh you to do your endeavor, lest in this ye fail, or seeing that the gifts of the Spirit abound in you, the faith of miracles, the gifts of knowledge and eloquence, endeavor concerning the Salvation of the Brethren, and charity towards me, ye must have a care, lest this gift be found wanting to you.

Argum. 4. Because now the sincerity of your Christian love is to be proved in the distribution of this alms, for which thing sake I exhort you diligently, at the desire of the Macedonians, commanding nothing imperiously: Therefore show a proof of your liberality.

Argum. 5. Christ hath made himself poor; that you might be rich: Therefore it is meet, that for his sake ye give alms, when it is required of you.

Argum. 6. Because I know it is profitable for you, both in respect of your praise, and in respect of the blessing that will follow, that in this business in no wise ye be wanting, but at length ye accomplish this collection already begun.

Argum. 7. Because it is meet and comely that your ready will, which ye shown the last year, might be actually completed, and it will be uncomely if it otherwise fall out.

Which ye have] Argum. 8. Because nothing is required, but that which yourselves may see to be equal, for it is desired that you give according to your abilities, out of equity, without your prejudice, a little from the poor sort, if they give with a willing mind, shall be accepted of God, Although they have not given much, which have it not: For if a willing mind be not present, nothing is respected by God, how much soever is given: Therefore be not here wanting.

Argum. 9. Because you may expect, that if there be need, some retribution may be made, and out of the plenty of the Churches in Judea, your want may be supplied, that so, that which is equal may be done.

Argum. 10. Because it appears in the example of Manna, that no man ought to suppress his abundance with others wants, but so far equality is to be observed, that so much as is necessary may be wanting to none. For as it was done in the gathering of Manna, everyone did measure to himself an Omer, the rest was given to those, who had gathered little, Exod. 16.18, 19. so in gathering of riches, that which remaineth after your own uses, ought to be given for the use of the poor.

Argum. 11. Because the faithful, the strong, and some Brethren of best fame, were stirred up by God (compare verse. 18.22.) and sent by me to promote this whole business, not only in gathering of Alms, but also in bringing them to the hands of the poor Jews. The first of these Brethren was Titus, for whose care and willingness of mind for the perfecting of this business, he praises God.

His second Messenger is described, that he labored diligently for the promoting of the Gospel, whether it was Barnabas, or any other, it matters not. For whosoever he was, he is designed of the Churches (called together as it seems in a Synodical way) as a person worthy of trust, to whom this business might be committed.

Glory] Argum. 12. Because this alms is taken into my care, and administered by me, and others, to the glory of God, and demonstration of the willingness of your mind.

He gives the reason why he had joined to himself those companions, of such approved fidelity in this administration of beneficence, collected for the use of the Church of Jerusalem, viz. that he might take away the occasion of ill report from his adversaries, who might otherwise calumniate him, as if he had diminished somewhat of the sum of money collected: And that he might consult his reputation with all men, as he had looked to his conscience before God, that he might be kept in the holy purpose of his integrity, in this business.

He commends his third messenger, whether he were Luke, or any other, it matters not, but from hence the force of the eleventh argument appears, whilst he says, that he hath sent them out of his confidence of the Corinthians liberality, such famous men that he doth not fear, that their expectation will be frustrated; from whence it follows, that ye ought to contribute liberally.

After he hath set forth each of these messengers with his own commendation, he commends them altogether, and especially Titus, because they are the Apostles of the Churches, i. e. assigned by the Churches for the gathering of his alms: And secondly, because they are the Glory of Christ, so called, because his grace did gloriously shine in them, and by them his glory was illustrated.

The Exhortation being repeated, he adds Argum. 13. This liberality as it shall be a proof of our charity, so also it shall be the confirmation of my glorying of you no wise vainly, in the fight of those that were assigned, who in the name of the Churches being present, will behold your liberality in this business: Therefore ye ought to contribute liberally.

CHAP. IX.

That which belongeth to the first part, lest they should ill interpret his sending of those Messengers, as if he should cherish a suspicion of their willingness in this business, he showeth, that the cause of sending his Brethren, was not, that they should be instructed, neither that they should be made willing to make a collection, because for that it would have been needless to have written, at leastwise to have sent his Brethren to them.

He confirms his words with three Reasons.

I know] Reason 1. Because he had very well known their willingness of mind before.

I boast] Reason 2. Because he boasted of their readiness.

Zeal] Reason 3. Because their endeavor in this business had provoked many to the like alacrity and zeal.

He propounds five true Reasons why he sent the Brethren.

Reason 1. That they would prepare for the more speedy conveying of their beneficence, and that now the money gathered might be found by the Messengers, as the Apostle had promised in their name.

Lest our rejoicing] Reason 2. Lest the boasting of the Apostle concerning them should be found in vain.

Reason 3. Following from the former, left both you and I should be ashamed, if you should be found unprepared, when I together with the Macedonians (who have heard me glorying in your behalf) should come unto you.

Reason 4. I have sent unto you the Brethren, that you may be assisted in your gathering the money by the Brethren, whereby all things may be more ready.

Not as of covetousness] Reason 5. I have sent unto you the Brethren, who have taken care lest any one in gathering should be urged to contribute more than he was willing, and lest covetousness in those that collect, or parsimonie in those that contribute, should appear, but that they which give, may give liberally and freely, and so the whole collection being liberal, may appear at my coming as a blessing.

CHAP. X.

Argum. 1. Is contained in his obtestation by the meekness and gentleness of Christ, that they would not interpret his carriage otherwise than was me • . As if he had said, my humility was the self-same gentleness, and the very imitation of the meekness of Christ, which I remember you of. That ye acknowledging the imitation of our Lord in me, may judge rightly concerning me: Therefore I am not to be despised by you.

Ye ought to beware, lest by your fault I am compelled to exercise my power more boldly toward some of you, when I come, as I have determined to exercise against those, who being led by fear or hope, think of us, as if we would change our carriage like carnal and irregenerate men: Therefore I am not to be despised.

Argum. 2. Although I do not live free from human infirmity in this frail flesh, yet in the execution of my office, and my Ministerial warfare, I have not followed carnal lusts, being led by fear or affection, as they falsely lay to my charge, when sometimes I carried myself humbly, sometimes according to the dignity of my office and authority: Therefore I am not to be contemned.

Argum. 4. Confirming the former. I have no need to use carnal weapons in the subtle changing of my carriage, sometimes flattering, sometimes boasting, or using any other such like evil arts, but my Spiritual Weapons (such as they are) were sufficient in the truth, boldness in the exercising of Ecclesiastical Discipline, zeal, patience, Christian fortitude, and other virtues, wherewith being armed, I do manage my warfare: Therefore I am not to be contemned. He shows a threefold virtue of these weapons. 1. Virtue is, That by divine power they are sufficient for the throwing down of all the strong holds of human wisdom, and the demolishing of subtle pretences, and all counsels, with which carnal men striving against the Gospel for their errors and vices, use to defend themselves.

The second Virtue. He also reaches that these Weapons are mighty, as to the throwing down the pride of man's mind, and the highness of worldly knowledge, so also to the converting or subduing high wits to the obedience and humble submission of themselves, as captives, to Christ by Faith. Understand it concerning the Elect, and those that are ordained to Salvation.

The third Virtue. Those Weapons of the Word of God, and Ecclesiastical censures are sufficient, &c. to revenge those that rebel and are disobedient, as doing ready execution, partly in this life, partly in that which is to come; which weapons the Apostle was making ready against his adversaries, after he had recalled the flock of the Corinthians, seduced from him, into order and obedience: for he intended prudently to exercise the Ecclesiastical censures.

Argum. 5. Whereby he proveth that he ought not to be contemned, because judgment ought not to be made concerning the Apostles dignity by the external appearance of humility: For the interrogation hath the force of a negative duty, and is as much as ye ought not.

If any man] Argum. 6. My humility nothing detracteth from the dignity of my Ministry, but I am to be equalled with any one of those Emulators, and am as near to Christ, in as many respects, as any of them: Therefore I am not to be despised.

Argum. 7. Because however, sometimes humbly, sometimes according to my authority I shall carry myself, yet I can glory of my Apostolical authority without vanity. In the mean while, lest the remembrance of his power should be troublesome, he says, that this authority was given to him, that he might be advantageous for their Salvation; but not that by any means he should hinder their salvation.

Argum. 8. Lest I should seem to affect by my Epistles that authority which I have not, verse. 9. As my accusers are diligent to intimate by their reproaches, ver. 10. I shall demonstrate, that my authority is the same indeed when I come to them, which I used to show in my letters: Therefore do not ye contemn me.

CHAP. XI.

That which belongeth to the first, although he had not determined to boast, unless hol • lie and purely in the Lord, yet because at the first sight the praising of himself had the appearance of folly; therefore he wisheth and asketh, that they would a little bear with him, as foolish, speaking by way of concession (otherwise in very deed the Holy Ghost did speak in the Apostle) that he might better discover to them in this the reasons of his prudence: for because he saw them deceived by some vain and subtle men, not without the subtlety of Satan, he was compelled for their good to this boasting.

He produceth ten reasons, whereby he demonstrates the necessity of his boasting.

Reason 1. Because I am driven with an holy zeal in the Cause of Christ to this boasting: Therefore boasting is necessary. He clears this reason, because as a Paranymph he did endeavor to marry the Corinthians, not to himself, but to Christ, as a chaste Virgin, and to retain them in his society.

Reason 2. I fear, lest as Eve was seduced by the subtlety of the Devil, so you being corrupted by the false Apostles, should be moved from that Virgin-like simplicity of the Gospel of Christ • for the Wisdom of God, embracing human wisdom, and admitting the leaven of legal ceremonies to the corrupting the Doctrine of the Gospel of grace amongst you: Therefore this my boasting is necessary.

Reason 3. You might deservedly bear with another Thrasonical Preacher, if he could impart unto you another Christ, which is impossible, or more excellent gifts of the Spirit▪ or a better Gospel than you have accepted and received by our Ministry. Truly, seeing that is impossible, ye ought deservedly to bear with me an Apostle boasting, by whose preaching ye are made partakers both of the gifts of Christ, and his Spirit.

Reason 4. Confirming the former; I suppose they will not deny me to be inferior to Peter, James, and John (those Apostles who were chiefly esteemed) because the Gospel being communicated with them, Gal. 2. they have contributed nothing to me. Therefore my boasting against the false Apostles is necessary and just.

Reason 5. Because I will not contend with those that commend themselves for their excellency of speech or eloquence; but I will give place to none in the knowledge of the mysteries of salvation, which thing he calls the Corinthians themselves to witness, who have very well understood his knowledge.

Reason 6. Wherein he meets with an Objection: Some would say, Whilst thou wer • present at Corinth, thou didst live by thy Handicraft labor. Ans. My humility is so far from being blame-worthy, that it is rather worthy of praise, because it conduceth to your profit, whose salvation I did so much esteem, that not regarding my profit, I preached the Gospel to you of good will: Therefore even for this cause it is lawful for me to boast.

He more clearly explains his practice by a pleasant metaphor, showing that he did take wages, even as spoils, from the other poorer Churches, conquered by the Gospel, to support himself, that he might better do service to the Corinthians freely, ver. 8. by name from the Macedonian Philippians, lest he should be chargeable to the Corinthians.

Lest he should seem to repent of what he had done, he determined that he will not afterwards be chargeable to them, or will not receive wages, which he confirms with an oath, v. 10. And lest they should take it ill, as if it was for want of love, that he would not receive wages of them, he professes that he had thus determined, out of special love to them, calling God to Witness concerning the truth of his words, ver. 11. and that for this end, lest the false Apostles should seem to exceed him in his boasting, from whom he would have the occasion of reproaching him, so taken away, who otherwise would say that Paul preached to the Corinthians for the increasing his substance.

Reason 7. Showing the necessity of his boasting, because the wickedness of his Emulators did compel him to this boasting; for they did feign themselves the Apostles of Christ, and Workers in the Vineyard of God, when in the mean while they only cared for their own business, not God's; they preached the Gospel for profits sake, and their own honor, they feigned themselves Ministers of Christ, when they did only personate Stage-players, ver. 13. neither is it to be wondered at, seeing these deceivers were the Apostles of Satan, imitating the Devil (who sometimes puts on the form of some celestial Angel, that under the pretence of zeal and piety he might beguile men) whose manners his Emulators did follow, pretending the glory of Christ, when in the mean while they sacrificed all their labor to the belly, to their purse, to their honor, nothing solicitous what became of the Apostles, what of the Churches, so that they might obtain their desires: To whom therefore the Apostle threatens eternal death, according to their deserts.

Reason 8. Because they should find that it was wisely done, that he was necessitated to this boasting, which he desires them to take notice of; but if as yet for the present they could not perceive the just necessity and prudence of his boasting, at leastwise he desires, that they would bear with him patiently a little, as foolishly boasting, until he could finish his Speech and Apology, ver. 16. Yeelding only, but not affirming that he foolishly boasted, or that it was un-beseeming him to Godward: for otherwise the Apostle, with the greatest Wisdom of the Spirit, did most justly boast to the glory of God, and the benefit of the Church in this whole business.

Reason 9. Because the false Apostles did falsely glory against him; therefore he contends that it is an equal thing, that he himself should truly boast in his own defense.

Reason 10. Wise men were wont to bear with those that seemed more foolish, as you know by experience: Why should ye not therefore suffer me of necessity to boast, although herein I may seem foolish to some amongst you?

Reason 11. Because ye suffer more harsh things (as it appears) than this foolishness of my glorying. For (1) Ye suffer those importunate men, who bring you into bondage. Such were the false Apostles, who exercised their power over them, dividing the Church of Corinth into factions, and set up themselves Captains and Lord's of their Followers amongst the Corinthians, as of Soldiers and Servants. (2) Ye suffer those which devour you; such were the false Apostles, affecting stately banquets, and eating up the substance of the Corinthians. (3) Ye suffer spoilers ; such also were the false Apostles, who would not indeed take wages, but in the mean while, they coveted gifts, and did collogue and receive them from the Corinthians. (4) Ye suffer those that contemn you; such were the false Apostles, who because of the Stock and Hebrew Nation, which they were of, and some gifts of the Spirit given to them above the Church of Corinth, gathered out of the illiterate and ignoble Gentiles, did above measure exalt themselves. (5) Ye suffer those that smite you on the face, or those that use you reproachfully: Why therefore should not ye suffer this may just boasting.

He expounds what it is to smite on the face, that it is not to be understood of external violence, but in respect of reproach, which in some measure he found amongst the Corinthians from those false teachers, when the false Apostles hit the Corinthians in the teeth with the lowness of their minds, in that they subjected themselves to Paul an handicrafts man: for what else was this, but to smite the Corinthians in the face, and insult over the holy Apostle.

CHAP. XII.

The Preface being Premised (that he doth not glory for his own sake, because that was not expedient for him, (For this is here somewhat emphatical▪ for me ) but for the Corinthians, and the Churches sake, whom it concerned, to preserve the authority of the Apostle entire) he cometh to extraordinary revelations, one of which he begins historically to declare.

I knew a man ] He discovers the excellency of this revelation, and his modesty, by nine Arguments.

Argum. 1. That he scarcely dare publish his name in this business, but lest he may seem to arrogate much to himself, he is compelled to speak of himself in a third person.

In Christ] Argum. 2. That although this revelation may seem to extol him above the common condition of men, yet he doth not affect any other excellence, than to be in Christ, or in the number of Believers, who have renounced themselves, that they may glory in Christ alone.

Fourteen] Argum. 3. That silently with himself he had suppressed the mention of this glorious revelation whole fourteen years, never intending to recite it, unless he was compelled by the importunity of his Emulators, who endeavored to diminish his Apostolical authority, to the damage of the Gospel and the Church.

Caught up] Argum. 4. That he was caught up to the upper heaven, above all the Stars, to the place of the blessed Spirits, where God chiefly manifests his glory.

Whether in the body] Argum. 5. That he is ignorant, whether he was caught up by the local translation of his body into Heaven, or whether his soul extraordinarily was separated for that time, and lifted up into Heaven, concerning the other, notwithstanding, I am certain.

Into Paradise] Argum. 6. That he certainly knew the matter done, and that he was caught up into Paradise, or into that blessed seat of the Glory of God, (whereupon he repeats the second time, I kn • w a man ) and there heard ineffable words, which is not lawful for a man to utter, i. e. of whom something could not be expressed, other things it was not lawful for him to utter, which otherwise had he not been prohibited, might have been uttered, for those things which were revealed, he is certain, did belong to his private confirmation, and preparations for those conflicts he was about to undergo.

Argum. 7. That indeed he was ready to boast (to the glory of God) of such a man, i. e. of himself, as the servant of God, exalted after this manner: But not concerning himself, considered in himself, for that he had nothing in himself, in which he might glory, except his infirmities.

Argum. 8. That although he had sufficient matter of glorying offered upon this revelation, that truly and solidly, without vanity, he might much more glory, but he determined as yet sparingly to speak of this matter, lest he should stir up too much esteem of himself.

Argum. 9. That the excellence of the Revelation was so great, as that he might beware of pride, the Angel of Satan was sent for the Apostles humiliation.

A Thorn▪ ] He describes the reason of his humbling so, that he intimates three Reasons of it.

Reason 1. That the matter of his humiliation, was something of the relics of sin in his flesh, or his corrupt nature as yet not quite abolished, viz. some motion of concupiscence, tending to his further sinning, which motion he compares to a Thorn left in lopped wood, because it was no less troublesome to him, than a Thorn was wont to be fastened in the foot of a travellour.

The Messenger] Reason 2. Of his humiliation, that this motion carried along with it a special temptation opening a way to the Devil, making way to sin.

To buffet] Reason 3. This Temptation sent from the Devil doth so much the more violently solicit him to sin, that he was compelled to implore divine assistance, lest he should be overcome with the Temptation: which exercise, as it is not to be wondered at by him that reads Chap. 7. Rom. So it is to be acknowledged the most efficacious means for the humbling of the Apostle, for he that was wont to bear all troubles, and fights, both with his bodily and spiritual enemies courageously, he is heard to howl and cry out in his combat with the flesh, O wretched man that I am, who shall deliver me, &c.

The humiliation of the Apostle itself follows, of which he brings four Signs. Sign 1. That he had very often prayed unto God, that he would deliver him from the Tempter.

Sign 2. That he rested in the answer of God, in which he certified him, partly of the sufficiency of his Grace, for the sustaining of his combating servant, lest he should be overcome by the Tempter, and for the washing away of all pollution which he had contracted in his combat: Partly concerning the end of his purpose in the exercise of his servants, which is, that by how much any servant of God is found more weak in any combat, by so much the strength of God sustaining him, might more clearly and perfectly demonstrate itself.

Most gladly] Sign 3. That a more constant frame of humility would ensue upon this combat of his, wherein he determined to acknowledge his infirmities, and weaknesses in all things, to this very end, that he might experience the power of Christ dwelling in him, and so much the more apparently manifested.

Sign 4. That he had now learnt, not only to bear all afflictions courageously for the Gospel, which might make him more humble, but out of them to take much pleasure. Because when he perceived himself most weak, flying to Christ, he had experience of his more powerful presence for the sustaining and comforting him, and likewise making him victorious.

CHAP. XIII.

Argum. 1. I fore-warn you by that authority committed unto me, of the purpose of my coming unto you, now the third time, that you being twice or thrice fore-warned concerning my coming, it might be instead of two or three witnesses to certify you of my firm purpose to exercise Ecclesiastical censure amongst you: Therefore my authority is to be feared by you.

Argum. 2. From the commination of exercising severity, when he came, upon the impenitent, who had first sinned, and not repented: Be persuaded that I will severely punish the impenitent when I come: Therefore fear ye and repent.

He gives the reasons of this his severe commination: Because they tempted Christ, and the Apostle, doubting whether Christ spake in the Apostle, or the Apostle from the authority of Christ: And also he adds Argum. 3. for the vindicating of his authority. Christ hath powerfully manifested himself amongst you by my Ministry; partly by grace given to sinners, partly by the gifts of the Spirit conferred upon the Presbyters, and others, partly by miracles done amongst you, partly by the correcting of stubborn sinners. Fear therefore.

Argum. 4. That as Christ was crucified in the infirmity of the flesh, but is found alive by the Spirit and Power of his Deity, so I am weak in appearance, and have carried myself humbly for Christ's sake, that I might be conformable to Christ, but by the Power of God I have been able, and shall be also powerful in my Ministry, when the matter requires it: Therefore my authority is to be feared.

Argum. 5. All you, after your examination, shall know that Christ dwells in you, through my Ministry, unless some of you are cast-awayes, and unworthy of the name of Believers, or at least as yet unregenerate: Therefore the authority of my Apostleship ought to be reverenced by you.

Argum. 6. Whatsoever ye now are, I hope it will come to pass that at length ye being overcome by the truth, and convicted by the signs of my Apostleship, may acknowledge me to be the true servant of Christ, and not a false or a reprobate Apostle: Therefore my authority ought to be reverenced by you.

Argum. 7. By which he doth not only vindicate his authority from contempt, but by the moderation of his mind maketh it lovely: I earnestly desire you to abstain from all evil, and do good, lest I should need to exercise my authority amongst you: And to this end I pray God, that I may not regard my reputation, whether approved or disapproved by the judgment of men, I am indifferent, so that it may be well with you: Therefore my authority ought to be reverenced by you.

Argum. 8. Confirming the former, my authority doth not prevail against Truth, or Righteousness, that they may be destroyed, but for preserving the Truth, and therefore if you do no evil, my authority amongst you will cease: Therefore that ought to be beloved by you.

Argum. 9. Confirming the seventh: I rejoice when there is no occasion for the exercise of my authority (I as if I had none) do not show my power, having nothing more in my desires, than your integrity, that all things being duly composed, and the members of the Church, which are now dis-jointed, being restored, I may never have need to extol myself to your terror: Therefore my authority ought both to be reverenced and loved by you.

Argum. 10. Now I deal with you more severely by Letters, that you may repent, lest being present, I be compelled more severely to punish the impenitent, according to my power given me for your good, but not for your hurt: Therefore my authority ought to be reverenced by you.

He concludes the Epistle with a very fit Exhortation, which is sixfold. Exhort. 1. That they may rejoice in obeying my admonitions with real joy. 2. That they may be perfect, or sound, and schism being laid aside, may be joined together amongst themselves. 3 That they may have comfort by obeying him. 4 That in opinions they may agree amongst themselves. 5 That joined in affections they follow peace. Which exhortations he confirms by promising the divine presence in the fuller gifts of his Grace, which God, who delights in peace and love, is wont to give to those that endeavor after peace and love.

Greet ] 6. He exhorts, that they would show towards one another the signs of mutual love without dissimulation, as it becometh Saints.

The Grace of our Lord ] After his salutation in the name of the Saints, in the end he applies himself to them by an Apostolical benediction, and wishes furthermore, that there might not only be granted a right to all the comfortable benefits of Christ, but also an acknowledgement, a sense and more full fruition; first, of the Grace of Reconciliation made by Christ; further of his divine Love, which by Christ descends upon us: and thirdly, all sorts of gifts of the Holy Ghost, sealing, even as with his Seal, his desire and hope.

CHAP. I.

The whole Preface is ordered for the preparing the mind of the Galatians to obey his Doctrine concerning the Grace of Christ. The scope may be perceived in this or the like Proposition to the same sense: Ye ought to believe and obey me, admonishing you of the true cause of Justification and Sanctification: Eight Arguments are intimated to this end, whereof some are contained in the inscription, verse. 1, 2. Some in the salutation, verse. 3. Some in the description of Christ, verse. 4. Some in the doxology, verse. 5.

An Apostle] Argum. 1. I Paul which write these things unto you am an Apostle of supreme authority in the ministry of the Church: Therefore you must believe and obey me.

Neither of men] Argum. 2. My office is not of human invention, or is not founded in human authority, but God is the Author of it, so that my Doctrine cannot be contemned without injury done to God: Therefore except you would reject God that sent me, ye must hearken to me.

Neither by man] Argum. 3. I am not mediately, or by the Ministry of men called, but immediately by God, viz. Christ, by him now raised from the dead, and by God the Father who gave testimony to the Doctrine of his Son, by raising him from the dead: Therefore ye must believe and obey my Doctrine.

Argum. 4. I have called all the Brethren, which are with me, to the society of this admonition written to you, all the Brethren with me, which together with myself salute you, will sometimes be witnesses against you, unless you obey my Doctrine: Therefore ye ought to believe and obey me.

Churches] Argum. 5. Although ye be infected with a dangerous error, yet I think you are to be accounted in the number of the Churches: Therefore recompense me, and acknowledge me as an Apostle sent to the Churches, to be obeyed and believed.

Argum. 6. I according to the authority bestowed upon me by the providence of God do not doubt to give you right to the blessing of the Gospel, and to entreat Grace, i. e. a more plenteous acknowledgment, sense, and fruit of God's free mercy, reconciliation, and forgiveness of sins, and the other effects of the Grace of God conducing to sanctification: Together with peace or a sound tranquility of heart, and other good things which appertain to your happiness, that all things may be derived to you from the God of Peace, and from the Lord Christ the Mediator, the only Fountain of Grace and Peace: Therefore I ought to be believed while I open to you the reason of this Grace and Peace communicated to you.

He makes a description of Christ from the work of Redemption; that he might show, that our whole salvation by the Grace of God comes to us through his merit; from whence

Argum. 7. Our salvation or redemption (from that lost condition of the wicked, who are of this world without Christ) is obtained by the death of Christ alone, and that by the decree and institution of God the Father, who hath ordained this only free cause of salvation: Therefore I ought to be believed and obeyed admonishing you, that you would acknowledge this the alone cause of your salvation.

Argum. 8. God is worthy, and Christ also, to whom, for such a gift and ineffable Grace, Glory should be given by all forever: Therefore I ought to be believed by you vindicating this glory of the Grace of Christ amongst you, lest it should be obscured or taken away by the merit of human works.

CHAP. II.

Six Signs of the heavenly and divine Doctrine of the Apostle went before, five others follow. Sign 1. That God directed the course of his Ministry by special revelation, that he might know from whence and wherefore he came; The example whereof he shows in his ascending to Jerusalem by revelation: which revelation was a divine approbation of his Apostleship and Doctrine.

Communicated] Sign 2. That he communicated to the Apostles the manner of his doctrine delivered amongst the Gentiles, that his consent with them might be made manifest, and namely with Peter, James, and John, lest he should be deprived of the fruit of his Ministry amongst some by the calumnies of his Emulators, who falsely said, that the Doctrine of the Apostle Paul did disagree from the Doctrine of the rest of the Apostles.

Sign 3. That in the presence of the Apostles, he pleaded this very cause in the person of Titus, of freeing Christians from the yoke of Circumcision, and defended him lest he should be circumcised, against the false Brethren, who went about to take away Christian Liberty from Believers, that they might bring the Churches of Christ into bondage, to whom the Apostle does not in the least give place, that the sincerity of the Doctrine of the Gospel might remain pure amongst the Gentiles, and namely amongst the Galatians, which was an evident sign of his heavenly and divine Doctrine, wherein he had instructed the Galatians.

Sign 4. Whereof there are four Branches.

(1.) That the Apostles which were called chief, Peter, James, and John, having heard his Doctrine, corrected nothing, added nothing to his knowledge: In the mean while he prevents an Objection concerning their personal prerogatives, of which he will not speak, as of those that had seen Christ in the flesh, that were called to the Apostleship before him, that were nearer of kin to Christ, &c. Because these and such like did conduce nothing to their doctrine, to their Apostolical authority, to the commendation of man before God, seeing that God doth not accept the persons of men.

(2) That those three Apostles acknowledged the Apostleship of Paul amongst the Gentiles, to have no less authority and efficacy from God, than the Apostleship of Peter amongst the Jews.

(3) That those three Apostles perceiving the gifts and signs of Apostleship in Paul, gave to Paul and Barnabas the right hand of fellowship, that with the like authority they should execute their Apostolical charge amongst the Gentiles, as they amongst the Jews.

(4) Those three desired Paul and Barnabas, that they would procure a Collection to be made by the Churches of the Gentiles, for the use of the poor Jews, that which Paul and Barnabas have faithfully performed.

Sign 5. Of his heavenly and divine Doctrine, namely, in the Article of shunning the Ceremonial Yoak of Moses, That Paul openly reprehends Peter himself turning off from this Doctrine, and brings him into the way again, which that it may better appear, the things that follow are observable.

By the decree of the Synod at Jerusalem, Act. 15. the necessity of the Ceremonial Law amongst the Jews is abrogated, and liberty is left to the Jews of using ceremonies for a time, all observation of the Levitical ceremonies, amongst the Gentiles, is expelled from the Christian Churches, as from those to whom the Law of Ceremonies was never designed, nor given: They are only commanded to abstain from some meats, le • t they use their liberty to the scandal of the weaker Jews, and that by force of the Moral Law, which in matters simply indifferent, doth circumscribe the use of liberty with the bounds of scandal. Peter the Apostle going down to Antioch, by the sentence of the Synod at Jerusalem, useth his liberty, and eats meat with his Brethren, the Gentiles; some who held the Ceremonies of Moses went down in the mean while to Antioch from James : Here Peter ought not to counterfeit his Christian Liberty, which the day before he professed, but to remain in fellowship with the Christian Gentiles, and to defend his fact by the authority of the Synod; But Peter fearing le • t he should incur the hatred of the Jews, which came down from James, with-draweth himself from the Table of the Christian Gentiles, and eateth no more with them; others imitate the example of Peter: The evil spreads abroad to the drawing Barnabas into the same dissimulation: by this example scandal was given to the Jews to the confirming of them in Judaism, and not put away the yoke of Moses (already broken and dissolved by the Authority of God in the Synod.) Scandal also is given to the Christian Gentiles, who are compelled by the example of so great an Apostle, either to take upon them the yoke of Ceremonies, or renounce the society of the Apostle; what could Paul do in this case? certainly as it became him, he resisted Peter to his face, and reproved him publicly.

The reasons of his reprehension are three. Reason 1. Because he dissembled the freeing of Christians from the yoke of Moses, for fear of the hatred of some Jews, when he ought rather to fear, lest he should give scandal to the Jews or Gentiles.

Reason 2. Because by his example he drew others with himself into the same dissimulation.

Reason 3. For which, Paul rightly reproves Peter, because when he had preached that a man is justified by Faith alone, without the works of the Law; by this he confirms the false Doctrine of those, that taught Moses Law necessarily to be observed to salvation: which was to halt in his course towards the mark of Evangelical Truth, or to take a very ill course, for the preservation of the Doctrine of Grace pure; which fact was a most manifest sign that his Doctrine, which he had taught to the Churches of Galatia concerning justification by the Grace of Christ, and freedom from the yoke of Ceremonies, was so heavenly and divine, that thereby he had convinced Peter himself of error, when he did not do things consentaneous to his doctrine.

CHAP. III.

Because he knew that the minds of the Galatians were prepossessed with a false opinion, Therefore lest they should faint upon the following disputation, he by a grave objurgation shaketh them out of their drowsiness, and pricks their consciences, as it were, with four stings. For first of all he calls them foolish and unadvised, Because they suffer themselves foully to be deceived, although not out of malice, yet by their own imprudence. (2) He calls them bewitched, i. e. deluded by the delusions of Impostors. (3) He objects to them their defection from the saving Truth of the Gospel, concerning the Grace of Christ. (4) He amplifies their crime from this, that Christ was so evidently preached amongst them, and his sufferings with the causes of them so clearly explained, as if the whole matter (as in a painted Table) had been set before their eyes. The Preface being premised, he goes on to confirm, that Justification is by Faith, and not by the Works of the Law; in four and twenty Arguments.

Argum. 1. Ye have not received the Spirit of Regeneration and other graces (by which the preaching of the Gospel is sealed amongst you) by Works, or by Doctrine received from the Covenant of Works, but by Faith, or by the Doctrine of the Covenant of Grace applied by Faith: Therefore ye are not justified by Works, but by Faith.

Argum. 2. Although some Impostors have persuaded you that the beginning of Justification is by Faith, but the accomplishment of it is to be had from Works, yet this opinion is to be condemned of folly, because it is impossible, that the spiritual way of justifying by Faith, should consist with that carnal way of justifying by Works, much less, that it should take its perfection from this: Therefore we are not justified by Works, but by Faith. Righteousness by Works is called flesh. (1) Because although now this kind of Justification is impossible, yet it is a common and foolish surmise of corrupt nature, that we are justified by Works, and by the pride and vaunting of the flesh, this is everywhere defended. (2) Because all the Works of the unregenerate, or a man not justified by Faith, all his Works, by which he seeks Justification, are mere flesh, or the effects of corrupt flesh, as they come from those that are not justified: It is as absurd therefore to say that a man is justified by the continual violation of the Law, or can acquire Righteousness by sinning. But as touching Works which follow Justification, or the remission of sins, they cannot be the cause of a thing already past before they were or could be, except you take Justification for the declaration of Justification amongst men already passed and pronounced by God.

Argum. 3. If in your foolishness you proceed 〈◊〉 seek for Justification by Works, or to be justified partly by Faith, partly by Works▪ ye will lose all the fruit of your constancy hitherto, and afflictions, which ye have through Faith already suffered for the defense of Righteousness by Faith, but I hope better things: Therefore ye are not justified by Works, but by Faith alone.

Argum. 4. The Ministers by whom God gives his Spirit, and works miracles among you, are only they, which teach Justification not by Works, but only by Faith in Christ: Therefore Justification by Faith alone is approved by God, but not that which is feigned to be by Works.

Argum. 5. Abraham although he did very much abound in virtues, yet he was justified by Faith alone; for he believed God, and it was imputed to him for Righteousness. For God hath promised to bless all Nations in his seed, i. e. in Christ. He hath applied this blessing, (which containeth in itself Righteousness, and life eternal in Christ) to himself by believing: Therefore we are justified not by Works, but by Faith.

Argum. 6. Those alone who are justified by Faith, or seek to be justified by Faith, and not by Works, are the Sons of Abraham : Therefore the only cause of Justification is by Faith.

Argum. 7. The Spirit which is the Author of the Scriptures, hath known this to be the Counsel of God; that the Gentiles should be justified by Faith, and foreseeing that this would come to pass, he preached the Doctrine to Abraham, concerning the blessing of the Gentiles in him, as in the Father, the example and type of the faithful: in him in whom the blessed seed Christ was included, as being in his loins, as it is said of Levi, Heb. 7.10. Therefore necessarily this way alone of Justification is firm.

Argum. 8. The faithful alone, or they which by Faith seek Righteousness, do obtain a blessing with faithful Abraham: Therefore this way of Righteousness by Faith is only solid.

Argum. 9. How many soever are justified by the Law, or seek justification by the works of the Law, are under a curse, because they adhere to the Covenant of Works, yet perform not the condition of this Covenant, that is, perfect obedience to the Law. Therefore justification is not of Works, but of Faith.

It is written ] He confirms the antecedent, because out of the Scripture, Deut. 27.26. Cursed is everyone that fulfilleth not the whole Law : For they that seek justification by works, do not fulfill the whole Law: Therefore they are cursed.

Argum. 10. The Scripture, Hab. 2.4. pronounces that the just one shall live by faith, therefore no man by the Law, or by Works shall be justified in the sight of God: He adds in the sight of God, because he doth not deny but that we are justified by Works in the sight of men. For justification before men is nothing else but the acknowledgement and declaration of justification already made by faith in the sight of God, by reason of the fruits of faith that are manifested.

Argum. 11. Proving the consequence of the former Argument: The Law or the cause of justifying by Works, doth not consist with faith, or with justification by faith, because the legal promise is of giving life to him that doth, and performeth the Law, or to him who hath perfect inherent righteousness. For faith bringeth righteousness imputed to them that believe in him who justifies the ungodly, or bringeth righteousness to him, who is destitute of Righteousness from himself: Therefore if any righteousness be given, it is given by Faith, and not by the Law, and consequently righteousness of faith is alone to be acknowledged.

Argum. 12. Christ hath redeemed us from the curse of the Law, being made a curse for us upon the Cross, undergoing a cursed death upon the Cross for us, as it is manifest from Scripture, which declares that kind of death, which Christ by the Counsel of God was to undergo (to wit, the hanging on a tree) cursed: Therefore justification is not by the Law, but by faith in Christ, who freed us from the curse of the Law.

Argum. 13. For this end Christ was made a curse, that in Christ apprehended by faith, the blessing of Abraham, i. e. Righteousness, and life eternal in the blessed seed, might appear to the Gentiles, who are destitute of works to which they may pretend to trust: Therefore justification is by faith, and not by works.

That we might receive ] He changes the person, and joins himself, and the other believing Jews to the believing Gentiles, adding Arg. 14. Christ for this end, is made a curse, that all we believers being Jews and Gentiles, becoming one seed of Abraham, might receive the promised Spirit of adoption by faith. Therefore the justification of all us Gentiles and Jews is by faith, unless we affirm that Christ was frustrated of his end.

In these three verses is Argum. 15. confirming the former: Covenants and Agreements justly performed, even amongst men, cannot be made void, or be changed by superaddition, verse. 15. But a Covenant is duly made betwixt God and Abraham for the uniting all the faithful, both Jews and Gentiles, into one seed, Christ, an incorporation being made of Christ the head, and all his members, into one Christ mystical, by faith, verse. 16. Therefore this Covenant cannot be made void, nor by the superaddition of the Law be changed, and so justification by faith shall stand. That this Argument might be understood, verse. 15. The Apostle prevents an Objection, some might say, That the way of justifying is changed, neither is there the same reason of justifying Abraham before the Law, and his posterity, with whom the Law was made. For latter things use to derogate from former. He answers, that in a ratified Covenant, and now confirmed by Will and Testament, nothing even amongst men can be made void or changed, much less in the divine Covenant, now established after the manner of a Will. Furthermore verse. 16. he assumes, that so God covenanted with Abraham concerning a blessing freely to be given to those that believe in Christ, that he might take into one body his seed (which consists both of Gentiles and Jews) by the words of the Covenant: This he proves from the words of the promise, because God said not to Seeds (as if there should be more seeds, to wit, Gentiles asunder, and Jews asunder) but he said to thy Seed, as of one, viz. meaning Christ, in whom the faithful both of Jews and Gentiles become one seed, i. e. one Christ mystical by faith.

Lastly, verse. 17. He concludes that this Covenant confirmed by a sacrifice after the manner of a Will, and established by God, with relation unto Christ, could not be made void, or of none effect by the Law, which was given four hundred and thirty years after.

The Promise ] He includes a reason why this Covenant could not be changed by the Law, viz. because the Covenant is God's absolute promise, which, as it were, obligeth God promising, that he cannot change it: But the Law hath the nature of a commandment, which binds not the Legislators, but the subject: For the Legislator can change Laws, but he cannot change absolute promises. Therefore the Law after so many years made, cannot disannul the Covenant, or the promise absolutely made to Abraham.

Lest any one should object that the Law and the Promise may be conjoined: He answers, and adds, Arg. 16. If the inheritance be of the Law, or works, then not of the free promise, for the one of these takes away the other; but the inheritance is freely given to Abraham by a free promise: Therefore not of the Law, and consequently, because the inheritance, or life eternal is not of the Law, or any works, neither shall justification be by the Law, but only by grace through faith.

He moves a question concerning the use of the Law, inquiring to what purpose the Law was made; He answers and adds, Arg. 17. The Law is given, that transgressions might be manifest, and held in as it were with some bridle until Christ should come, who is the seed to whom the promise of blessing is made. Therefore seeing that only the manifestation of sin cometh by the Law, justification is not by the Law, but by Christ, or by faith: And it was necessary to the manifestation of sin, that the Law should be renewed, because the Jews sinned, and yet did neither acknowledge the power of sin, nor their own impotency to obey the Law: Therefore the Law was urged, until that complete seed arose, made up of Jews and Gentiles, united (the partition Wall between the Jews and the Gentiles being thrown down) into one body with their head Christ by Faith.

Ordained] Argum. 18. A terrible manner of giving the Law, by the Ministry of Angels, and by the hand of a Messenger or Mediator, it was a sign rather of discord, than of peace and concord betwixt God and men: Because a Mediator or a Messenger useth not to be only of one party (seeing no man disagreeth with himself) but of parties, whereof one hath made a breach with the other; But God is one, and always constant to himself: Therefore the dis-agreeing party is man, and the manner of making the Law did both signify and argue that; This is the force of the Argument; which being granted, reconciliation is not made, but discord betwixt God and man remaineth, by that Justification is not: But the Law being given, reconciliation is not made, but discord betwixt God and the people remaineth, as it appears from the manner of giving the Law: Therefore Justification is not by the Law.

He propounds another question, whether the Law is contrary to the Promise, showing to men the contrary ways of justifying.

He answers by denying, and adds Argum. 19. If a Law had been given, which could communicate life to sinners, and strength for the performing those things that were commanded, surely Justification had been by the Law; we may assume; But such a Law is neither given to sinners, nor can be, Rom. 8.3. Therefore Justification is not by the Law.

Argum. 20. The Law of God, and the whole Scripture hath concluded all men, and whatsoever cometh from man, under sin, and renders all men guilty of sin, that now nothing else can remain to man, but Faith in Jesus Christ: by which the Promise of free blessing belongs to all that believe: Therefore Justification is not by the Law, but by Faith: For if all are sinners, no man by Works, no man, but by Faith can be saved.

Argum. 21. From the end and use of external Discipline, before the coming of Christ in the Church of the Jews, who were daily urged under a curse to perform Obedience to the Law, according to the Covenant. They were daily instructed by the yoke and observance of Ceremonies imposed touching due Obedience to the commands, of their impotency to obey the Law, and of their manifold sins; they were also daily taught that they should fly to the Altar, to sacrifice, to washings, that by this Discipline they might acknowledge themselves to be sinners, and not to be freed, but by the oblation of the Lamb of God that was to come, and by expiation in his blood, or by Faith in the promised Messias.

From hence is the Argument, we Jews before the coming of Christ, or before the full revelation of the Doctrine of Faith come, were kept under the external Discipline of the Legal Covenant, as under a Garrison circumscribed with boundaries, that we might not by any way turn ourselves from the curse▪ unless unto that Faith alone which was to be revealed, i. e to seek Righteousness, and a blessing in the promised Messias : Therefore we are so far from Justification by the Law, that on the other side, by the Discipline of the Law, the ancient Church was shut up in straits, and compelled to look unto Justification alone by Faith. But the Discipline of the Law is abused by many to a contrary end; yet this was the end of the Legal Discipline instituted by God.

Argum. 22. Illustrating and confirming the former, The Law or the external form of the Legal Covenant like a School-Master sent to us by God, did instruct our childish Church, and lead it by the hand to Christ, that we might be justified by Faith: Therefore we are so far from Justification by the Law, that on the other side, unless we be justified by Faith, the Law is frustrated in its end. For what else did the Law do by propounding moral Precepts, than that, (as in a Glass) it might show to the Church how far men are distant from Righteousness? what else did Legal Promises and Threatenings speak, if thou canst not perform these conditions; if now thou dost shamefully violate all those, thou art undone, and utterly lost, unless thou takest another course for salvation? Lastly, To the same end did the Ceremonies tend. For what purpose were Sacrifices and Washings, but that they should be exercised in the daily meditation of their filthiness, and deserved damnation, and should behold in the image of an innocent Creature killed before their eyes, the necessity of their Redemption by a Messias (who is that immaculate Lamb of God) and believing in him to Justification.

Argum. 23. From the abolition of the external Discipline of the Legal Covenant, which he intimates, verse. 23. when he determined that the use of his Discipline was before the time of the Gospel, and until the time of Faith ; and verse. 24. when he compared this Discipline to a School-Master (whose office is only appointed for our childish age.) The Argument is propounded; After Christ was manifested, and the time of the Gospel, the time of manifesting the free Covenant, • or the time of Faith is now come, we are no more under the pedagogy of the Legal Covenant, or the external Discipline wherewith the Church was exercised, only until the coming of Christ, i. e. until, and not beyond the time of Faith: Therefore we are so far from being justified by the Law, that the whole of the external Legal Discipline is now abolished under the Gospel. He doth not say that the Moral Law is abolished, but he saith that that pedagogical manner of urging the Legal Covenant, together with the appendages of Ceremonies, is abolished. For although the faithful are freed from the Law, as a Covenant, or as it imports the Covenant of Works; yet they are not freed from the Law commanding, or as it is the rule of manners, but rather they are obliged with a nearer and sweeter tie by the Covenant of Grace to obey the Law.

He applies the former Argument to the faithful Galatians, and proves them not to be under the Legal Pedagogie, but to be exempted from the yoke of Levitical Ceremonies, by three Reasons.

Reason 1. All ye faithful Galatians are in the number of Children, i. e. of those that are grown to full age, by reason of your Faith in Christ now manifested: Therefore ye are not under the childish Pedagogie of Ceremonies or Legal Discipline.

Reason 2. Confirming the former. Now Circumcision being made void, ye by the Sacrament of Baptism, have so put on Christ the Son of God, and in the presence of God, you carry the name and person of Christ, that ye may be esteemed to be in him, and not in yourselves: Therefore ye being the Children of God grown up, are exempted from the Pedagogie of the Law.

Reason 3. Preventing a tacit Objection, and showing that the Gentiles have no need of Legal Ceremonies, that by those they may be joined, after the manner of Proselytes with the People of God. Because in the business of Faith there is no difference of Nation, whether thou be Jew or Greek; nor of condition, whether thou be a Servant, or Free; neither whether thou be the Male, or the Female. For all you, whosoever are endued with true Faith, do constitute, and as it were, make up one person in Christ: Therefore ye Galatians are no less children grown up, than we Apostles, or some other faithful Jews: Therefore ye are exempted by Christ from the childish Pedagogie of Ceremonies,

He prevents another tacit Objection, intimating as if they could not be the seed of Abraham any otherwise, than by a being united to the People of God by Circumcision, and the observation of Ceremonies, and withal, he brings Argument 24. to prove that Justification is not by the Law, but by Faith, which may be thus formed: They that are united by Faith to Christ, and so made that blessed seed of Abraham, and heirs according to the Promise, and not according to the Law, or Covenant of Works, they are not justified by the Works of the Law, but by the Faith of the Promise. But ye are united to Christ, and made Abraham's seed according to the Promise, and not Heirs hereafter according to the Law: Therefore ye are not justified by the Work of the Law, but through the Faith of the Promise.

CHAP. IV.

Argum. 1. From the servile and childish external condition in which the Church before the coming of Christ was constituted, which he illustrates by this similitude. As an Heir so long as he is an Infant, or under age, although he be Lord of all his Fathers goods according to the Law, yet in respect of possession and exercise of the Law, or as to external liberty, he differeth nothing from a servant, verse. 1. but remaineth in subjection to Tutors and Guardians until the time appointed by his Father, verse. 2, so the Church of God, whereof we are members, as to its external state under torrene figures and worldly elements, or the rudiments of legal Ceremonies, as an Abe • edarian, sticking in the rudiments of A B C, did undergo a hard bondage until Christ.

Hence the Argument; Childish and servile is the yoke of Legal Ceremonies, only appointed to the Infant and under-age-Church before the coming of Christ: Therefore ye Galatians who are under the Gospel ought to renounce that yoke.

Having spoken of the servile and childish condition of the Church before the coming of Christ, as to the outward man (for as to the Spirit and inward man, the faithful that saw the day of Christ were freed, and rejoiced in the Lord;) now follows the manner of delivering the Church by the coming of Christ.

The fullness of time] Argum. 2. Now the fullness of time is come, which the Father had fore-appointed to the Legal Pedagogie, and that Guardianship of Legal Ceremonies is finished: Therefore you Christians must renounce the yoke of Ceremonies.

Sent forth his Son] Argum. 3. The Son of God is sent into the world, takes upon him flesh, and is born of the Virgin Mary, and subjected to the Covenant of Works, and the yoke of Legal Ceremonies, that he might redeem those that were subject to the Law: Therefore ye Christians redeemed from the yoke, ought to renounce it.

That the Adoption] Argum. 4. For that end Christ is made subject to the Law, that we might clearly attain to the Adoption, or to the Privilege of Sons grown up, held forth under the Gospel: Therefore we being under the Gospel, ought to renounce the servile and childish yoke of Ceremonies, unless we would render the benefit of Redemption of none effect to us.

Argum. 5. For a testimony of your Adoption and advancement to the privilege of Sons now grown up, God hath given you the holy Spirit, by which together with other Sons of God out of Jews and Gentiles, ye may call God confidently in every tongue your Father : Therefore except ye would carry yourselves as unworthy of this privilege, ye must renounce the childish and servile yoke of Ceremonies.

Argum. 6. Ye are no more in that servile condition, under the yoke of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partakers of their Fathers goods, or spiritual graces, in a larger measure, than the ancient Church, and that by Christ manifested in the flesh: Therefore now you must renounce that servi • e and childish yoke.

He upbraids them with their ingratitude, reprehending them for their observance of Legal Ceremonies, as of days and months, &c. in which they were neither born nor educated.

Howbeit] Argum. 7. Before ye were Sons, you were in a worser condition, than the Jews, to wit, you were Idolatrous, knowing not the true God, and serving feigned Idols, but now converted from that ignorance, ye have known God, or rather by the preventing Grace of God known and beloved, ye are drawn to God that you might know him, and are invested with the liberty of Sons. How is it, that a fresh, as if you had been under no bondage, do you turn again to the yoke of abolished ceremonial bondage? Therefore this yoke you must renounce. The force of this Argument is this, ye bear the yoke of Ceremonies, having less to pretend for your excuse, and with a more signal note of ingratitude than the Jews born and brought up under the yoke: Therefore you must renounce this yoke.

Again] Argum. 8. Ye being advanced to the liberty of Sons grown up, it is an unworthy thing willingly to return again to the yoke of slavery, and to be willing to be in bondage: Therefore you must renounce this yoke.

Beggerly] Argum. 9. Those Legal Ceremonies, the yoke whereof now ye affect, although they had their pedagogical use before Christ came, yet now Christ is come, they have no use, but are weak and beggarly rudiments, which neither have virtue to justify, nor power to bring consolation, nor their old use to prefigure Christ: Therefore ye ought to renounce this so unprofitable a yoke.

Argum. 10. Your bondage begun again in the observation of Legal Ceremonies, as for example, of days, Sabbaths, New Moons, set Feasts, and Sabbatical years, &c. hath given me just cause of fear, left I have preached to you the Gospel of free Justification in vain; Because this is a sign that you are revolted from Justification by Faith, or from the Grace of Christ, to seek Justification▪ by Works of the Law: Therefore unless ye will renounce the Gospel, ye must renounce this yoke.

CHAP. V.

The Proposition to be confirmed in the former part, is plainly proposed under the form of an Exhortation. Ye must stand fast in the Christian Liberty, which is the scope of the former Doctrine and disputation, and it is drawn from that as the conclusion. The Arguments for the proving this Proposition are thirteen.

Argum. 1. Liberty from the servile yoke of the Legal Covenant or Ceremonies thereof, is obtained by the blood of Christ: Therefore you must stand steadfast in that.

Argum. 2. Is established by an Apostolical obtestation. If you be circumcised according to the Ceremonial Law, now abolished, and add but this one Ceremony to free Justification by Christ; Christ, whom you declare by this fact an imperfect Savior, will not advantage you to salvation: Therefore you must stand fast. For if they could not be justified except they joined Circumcision together with the Grace of Christ, making Christ the half of their Righteousness, they destroy the whole; making him an imperfect Savior, they made him none at all.

Argum. 3. Is established by the same obtestation. The Covenant of Works being abrogated, and the Ceremonial Law now abolished, if any one returns to Circumcision, the Sacrament of initiation to this Legal Covenant, he by this means makes himself a debtor to the whole Law, and consequently obliges himself to the curse, unless he perfectly with his whole strength fulfil the Law, which is the condition of the Covenant of Works. The matter is clear. Because, although Circumcision by the purpose of God to the faithful, expecting the Messias, until Christ, was a Sacrament of the Righteousness of Faith (as Abraham was circumcised) and although in the time of toleration till the clear manifestation of Christian Liberty to them that were born Jews, Circumcision was accounted amongst things indifferent (so Timothy born of a Jewish Mother is circumcised, and Titus is not) yet to all the Jews and Proselytes of the Gentiles seeking Righteousness by Works, or by the Law, Circumcision is made part of the Legal Righteousness, or of the Obedience of the Covenant of Works, yea, and the Sacrament of that Covenant. And after this manner the false Apostles did urge Circumcision amongst the Galatians, to whom religious Circumcision was every way unlawful. No wonder then if he said Christ will not profit them, if they be circumcised, because they that were circumcised, by that very fact did embrace the Covenant of Works.

Argum. 4. Confirming the former, whosoever of you return to Circumcision, and Legal Customs abolished, seeking Justification by the Law, ye • by that same fact renounce Christ, and the Covenant of Grace, because the Covenant of Works, and the Covenant of Grace in Christ, do mutually exclude one another, neither can they consist. For if Justification is by Works, it is not by Grace, and on the contrary: Therefore ye must stand in your liberty, except you would be separated from Grace and Christ.

Argum. 5. We Jews and Apostles that are circumcised, after our conversion to the faith, being taught by the Spirit, renounce the Covenant of works, and legal customs, and do expect life eternal, as the fruit of justification by Faith: you that are Gentiles by nature cannot otherwise be justified or saved, either by the Law or Circumcision: Therefore you must stand fast in your Christian liberty.

Argum. 6. Confirming the former. In the Kingdom of Christ, or the new state of the Church under the Covenant of Grace, the difference of circumcision and uncircumcision is taken away; that neither helps, nor hinders anything to justification: Therefore you must stand fast in your liberty from the yoke of the Law.

But faith] Arg. 7. True faith alone, or that which worketh by love, without respect to circumcision or uncircumcision, availeth to the act of justification: Therefore in this way of justification, ye that are in the Kingdom of Christ must necessarily stand fast.

Argum. 8. Not long since ye ran well in the course of the truth of this Doctrine, neither can any account be given of your falling from the truth: Therefore you must as yet go forward, and stand fast in that course.

Argum. 9. By answering an Objection. Although perhaps ye are persuaded, that ye continue in a right way, yet that credulity and persuasion to depart from that which you have received from me, is not from God calling you, but some other way, viz. from impostors, from your inconstancy, and from the Devil: Therefore this persuasion is to be rejected, and ye must stand fast in the liberty.

Argum. 10. By answering an Objection. Although it may seem that we mu •• not contend about the introduction of some few customs, for peace sake, and that the Jews might the more easily be won, yet this little legal leaven, or Judaism, doth corrupt the whole sincerity of the Doctrine of faith. Therefore ye must have a care of that, and stand fast in the liberty.

Argum. 11. Although the danger of your error, and inconstancy, make me suspect the event, yet love, and the constancy of Divine grace commands me to hope better things, which whilst I behold, I am persuaded that you will return into that opinion with me concerning the casting away the yoke of the Law, and defending your liberty by faith in Christ: Therefore it is meet to satisfy my expectation.

Troubleth] Argum. 12. Your seducers, who trouble your faith, at length, howsoever they are esteemed amongst you, shall be punished by God: Therefore be ye not entangled in the same snares, but repent, and stand fast in the liberty.

He refutes the calumny of his Adversaries, and produces Arg. 13. Thou thyself dost teach Circumcision, because thou hast circumcised Timothy : Therefore undeservedly thou dost accuse us. He answers by denying that he taught Circumcision, because although he circumcised Timothy born of a Jewish mother (for the use of Ceremonies with the Jews after the yoke of necessity was broken by the Decree of the Synod, for a time it was left free) yet he never preached that Circumcision was to be observed, but he both admonished the Jews concerning the abolition of Ceremonies, and taught that legal Ceremonies upon no account should be received amongst the Gentiles; which he proves, because upon this ground he suffered persecution by the Jews; and because the Jews were not offended at the preaching of the Gospel, or the Cross of Christ, but freely tolerarated the Apostle, if withal he would promote the reception of Jewish customs amongst the Gentiles.

The strength of the Argument is this, I had rather suffer persecution, than preach that Circumcision is to be joined with the Gospel; for if I should conjoin them, the offense of the Cross would cease, the Jews would tolerate my preaching of Christ crucified: But I dare not in the least depart from the purity of the Gospel: Therefore ye must also stand fast in that.

At length shutting up the whole Disputation, with an Apostolical Spirit, he both imprecates and denounces destruction to the Impostors, by whom the Galatians were deceived.

CHAP. VI.

The first Precept concerning dealing gently with the Brethren, who fall through infirmity, that they be restored in the Spirit of meekness by those, who seem more confirmed in the Spirit, but he speaks especially to the Presbyters, upon whom it lies by duty to recall those again to repentance that are fallen into scandals, by ecclesiastical censures, and to restore again the dis-jointed members of the Church into their place. He commandeth those to use me • kness towards them, that through infirmity are fallen back, and not to deal severely with them, which without doubt belongs to those, who have the power of punishing sinners. There are six reasons of the Precept.

Reason 1. Because the same may happen through a temptation to any one, even to the spiritual themselves.

Reason 2. Because seeing that it may be presupposed, that sinning Brethren are sorrowful and grieved for their backslidings and sins: Therefore it is fitting that sinners which are dejected and cast down, in all moderation and sympathy, should be succoured and relieved under their burden.

And so] Reason 3. Because the Law of Love renewed by Christ, requireth that from us.

Reason 4. He that despiseth others that backslide through infirmity, and thinks himself more strong, deceiveth himself, is amongst the weakest, yea, he is a man of no strength at all.

Reason 5. Propounded after the manner of a Precept making for the quelling of self admiration, and shunning the casting contempt upon a backslidden Brother, Because if everyone would try himself, and examine his actions according to the rule of the divine Law, no man would arrogate to himself the praise of holiness from other men's sins, but only from their good actions, if he found any of them worthy of praise. This was said against them, who never cease to aggravate another man's sin, that they may seem more holy themselves.

Reason 6. Confirming the reason fore-going. Because everyone shall give an account of his Works to God, not compared with others, but considered with himself: Therefore it is not safe to despise those that are fallen into sin, and to be lifted up against them, because in like manner thou art not fallen thyself.

The second Precept belongeth to the people, concerning liberality to be exercised towards the Ministers of the Word, that we communicate coporal goods to them, who communicate unto us by their office spiritual things, and give themselves to this Work.

He gives six reasons of the Precept, which are all extended to liberality in general, and do confirm the Precept of Liberality to Pastors the more strongly.

Reas. 1. Supposing these, who are ingrateful towards their Teachers, to be also niggardly and slow to every good Work, because the excuses of niggardliness, are the delusions of covetous men, with which God will not suffer them to delude themselves▪

Whatsoever] Reas. 2. Because everyone shall receive fruit according to his deeds, he that hath only received, and refuseth to be thankful, shall be rewarded according to his ingratitude, and on the contrary.

He expounds this Argument in particular: He that bestows his goods or substance, and his actions to the fulfilling the lusts of the flesh, he shall of his doing reap corruption: But he that on the contrary layeth out himself, and all for the glory of God, and promoting the works of the Spirit, he shall be graciously rewarded with eternal life.

Reas. 3. Because whatsoever may be said concerning liberality shown by any one already, as if enough was done by him, yet he must know, that good things past are not sufficient, unless we persevere in well-doing.

Due] Reas. 4. Illustrating and confirming the former. Because an harvest of rewards shall certainly in due time be to those alone that persevere in well-doing, and faint not, or be weary.

Reas. 5. Because the time of exercising well-doing is short, therefore opportunity is to be observed, whilst life and abilities last, and to reward them when they are dying is somewhat late.

Especially] Reas. 6. The common bond of nature requireth that we should be liberal to all that are in want: The bond of brother-hood requires charity towards the household of faith, therefore how much more doth the bond of a flock towards their Pastor require that he be nourished by the milk and the fleece of the flock?