Brief Exposition of Galatians and Ephesians

Vers. 1. O Foolish Galatians, who hath hewitched you, that you should not ohey the Truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

THe Apostle (being to insist further upon the former dispute, lest their assertions had been thereby rendered dead and dull) quickeneth them a little, by inserting a sharp reproof, wherein he chargeth them with folly, in that they had suffered themselves to be seduced, by a sort of spiritual sorcery or witchcraft, unto disobedience to the Doctrine of the Gospel; which disobedience he aggregeth from the perspicuity and plainness in which that Doctrine was preached unto them, even such, as if Christ, together with His bloody passion, had been drawn and painted upon a board before them. Doct. 1. The Minister of Jesus Christ, when he is called to insist upon the clearing-up of Truths unto the understanding, whether positively, by showing what is revealed in Scripture concerning them, or, controversally by refuting contrary Errors, would mix his discourse with an occasional word of Exhortation, Reproof, or somewhat of that kind, which may tend more immediately and directly to excite and quicken the affections of hearers, lest they otherwise wax dull and languish: for, Paul casteth-in a sharp reproof in the midst of his dispute, O foolish Galatians, &c. 2. Where the precious Truths of the Gospel are preached, and disobeyed, People neither laboring to be persuaded of the Truth in their understandings, Act. 17. 32. nor to prize it in their heart and affections, Matth. 11. 17. nor to practice it in their life and conversation, Matth. 7. 26. this is a sin, the evil whereof cannot be sufficiently aggreged, or spoken against, as being a sin against the remedy of sin, Heb. 2. 3. for, this is the fault, for which the Apostle doth so sharply reprove those Galatians, even that they did not obey the Truth: the word signifieth, the not believing of, and disobedience to the Truth when it is believed. 3. Heretics, who by fair words deceive the simple, (Rom. 16. -18.) are a kind of spiritual Sorcerers; and Heresy and Error is spiritual Witchcraft: For, first, as Sorcerers, by deluding the senses, make people apprehend that they see what they see not; So Heretics and erring spirits, by casting a mist of seeming reason before the understanding, do delude it, and make the deluded person believe that to be Truth which is not, chap. 1. 6, 7. And secondly, as Sorcerers, in what they do of that kind, are in a singular manner assisted beyond the reach of their own ability and skill by the Devil, who really doth the thing upon the Sorcerers practicing of some Satanical ceremonies, which are prescribed unto them by the Devil, as a watchword whereat he is ready to answer: So heretical spirits are often more than ordinarily assisted in drawing of multitudes after them, and this by Satan's concurring with them, 2 Thess. 2. 9. Thus the Apostle, speaking of that influence which false Teachers had upon them, in drawing them from the Truth, he saith, Who hath bewitched you? It's a word borrowed from the practice of Witches and Sorcerers, who, being assisted by the Devil, use to cast mist before the eyes to dazzle, and so delude them. 4. For a people to have the Gospel among them, and not to make use of it, but to reject it, and make defection from it, argueth them to be fools indeed, whatever be their wisdom otherwise in things relating to this present life: for, the Doctrine of the Gospel containeth saying Wisdom, which maketh wise unto Salvation, 2 Tim. 3. 15. which Wisdom they reject. Thus Paul calleth them foolish Galatians, because they obeyed not the Truth. 5. Though neither Ministers, nor any other, ought to charge men with folly, with a mind to reproach them, or in way of private revenge, Mat. 5. 22. Yet the Minister of Jesus Christ, or any other who hath a Call to it, may upbraid a man with folly, if, first, the party reproved be guilty of folly, as those Galatians were. Secondly, if the reproof flow from love and compassion in the person who doth reprove, and an honest desire after the sinner's good, as it was here: for, he casteth not up their folly in passion, but in compassion, desiring nothing but their good and amendment. Thirdly, if the reproof carry along all lawful and allowed moderation with it, as here, he calleth them not wicked, but more gently, foolish or imprudent, and withal layeth the great weight of their sins upon their Seducers, who had bewitched them. And, fourthly, That the reprover not only himself do know that there is reason so to charge them, but also hold forth these reasons to them, that they may be convinced also: for, so doth Paul, he demonstrateth their folly, from that they obeyed not the Gospel, which was so plainly preached among them; O foolish Galatians, &c. Doct. 6. Ministers ought not to rest upon a coldrife way of preaching Truth, Mat. 7,-29. but are to endeavor the delivery of it, with that perspicuity and plainness, Col. 4. 4. that power and liveliness, 1 Cor. 2.—4. as it may penetrate the conscience of the hearers, and be so clear and evident to them, as if it were pictured and painted out before their eyes: and in order to this, they would not only labor to understand thoroughly what they preach, 1 Tim. 1. 7. but also to believe it themselves, 2 Cor. 4. 13. and to have their own affections in some measure warmed with love to it, 1 Tim. 1. 15-. And above all, would labor with God, that the effectual operation of His Spirit may come along with what they preach, 1 Cor. 2. -4. that so the Truth delivered may be the more lively, and convincingly represented to the hearers: for, Paul did so preach; Jesus Christ was evidently set forth, crucified among them, before their eyes: He did so represent Christ and Him crucified to their ears, by the preaching of the Word, as if they had seen Him with their eyes. 7. Though Jesus Christ and His sufferings are to be painted out, vively represented and pictured by the plain and powerful preaching of the Gospel; Yet it doth not follow, that they are to be artificially painted with colors upon stone or timber, for religious use: for, God commandeth the former, but condemneth the latter, Exod. 20. 4. And, the graven image is but a teacher of lies, Hab. 2. 18. Doct. 8. The more clearly and powerfully that the Gospel hath been preached among a People, their defection from it, and not giving obedience to it, is the more aggreged: for, Paul aggregeth their not obeying the Truth, from this, that before their eyes, Jesus Christ had been evidently set forth, crucified among them.

Vers. 2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of Faith?

THe Apostle, having stirred them up to attention by a reproof, doth now return to his former dispute, proving that we are justified by Faith, and not by Works, (See chap. 2. 16.) And this he proveth, first, because the Spirit of Regeneration and other saving Graces of the Spirit of God (called here the Spirit, as being fruits of the Spirit, chap. 5. 22.) were wrought in those of them, who were regenerate, not by the works of the Law, that is, by the Doctrine of Justification by Works, but by the hearing of Faith, that is, by hearing the Doctrine of Justification by Faith: for here, as usually elsewhere, (See chap. 1. 23.) Faith is taken for the Doctrine that is believed: And for the truth of this assertion, he appealeth to their own conscience and experience, leaving them to gather, that therefore they were justified and reconciled by the Doctrine of Faith, seeing God bestoweth His Spirit upon none but such as are reconciled unto Him, Rom. 5. 1, 2, &c. Doct. 1. There is not ordinarily any Church so corrupt, but God hath some who are truly gracious among them: for, Paul 's Argument supposeth that the Spirit, and saving graces of the Spirit, were in some of those Galatians, because of whom, he speaketh generally unto all; Received ye the Spirit? saith he. 2. Even those who are truly gracious, may stagger strangely in reeling times, and be in a great measure overtaken with the most dangerous Errors of the times, though they cannot totally (1 Pet. 1. 23.) nor finally (Isa. 54. 7, 8.) fall away: for, Paul speaketh even to them who had received the Spirit, as to those who were taken with the common Errors; Received ye the Spirit? 3. As Regeneration and saving Grace is the work of God's Spirit in the Elect; So the ordinary mean whereby He conveyeth Grace to the heart, is, by hearing the Word preached: for, they had received the Spirit by the hearing of Faith. 4. Though the hearing of the Law preached, doth work conviction of sin, terror of conscience, and legal contrition, Act. 2. 37. whereby the heart is in some sort prepared for receiving of the Gospel; Yet the Law, as distinct from the Gospel, and as it presseth perfect obedience in order to our Justification before God, (in which sense it was mistaken by the false Apostles, and is so spoken of in this dispute; See upon chap. 2. 15.) can never be a mean of begetting Grace in the heart; for so it driveth the soul to despair, and worketh wrath, Rom. 4. 15. Thus the Apostle affirmeth, they received not the Spirit by the works of the Law. 5. It is the Gospel preached and heard, which the Lord maketh use of, as a mean for conveying Grace to the heart, being first convinced of sin and misery, by the preaching of the Law, Act. 2. 37, 38. for, the Gospel offereth Christ freely, from whom, being laid hold upon by Faith, we do all receive Grace for Grace, Job. 1. 16. Thus the Apostle affirmeth they had received the Spirit by the hearing of Faith. 6. Though a gracious heart, may be overtaken with Error, as said is, (See Doct. 2.) Yet there remaineth somewhat of conscience in vigor with them, in so far as that being appealed unto, about the truth of things weighty, and which belong to the reality of God's work in their heart, and the way of His working in them, they dare not readily lie, and contradict their own known experience: for, Paul at least supposeth so much, while he doth appeal to their own conscience and experience how saving Grace was wrought in them; This only would I learn of you, Received ye, &c. 7. Our Justification before God, and the renovation of our natures by the Spirit of God, are so much conjoined, that the Doctrine, which, through God's blessing, is the mean of working the former, is also the only Doctrine appointed of God, for holding forth the right way of attaining the latter: for, Paul argueth, that the Doctrine of Justification without Works, is divine; because that Doctrine was the mean of conveying sanctifying Grace unto their hearts; as appeareth from the scope of the Argument here used, Received ye the Spirit by the works of the Law, or by the hearing of Faith?

Vers. 3. Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

HEre is an Inference from the former Verse, That seeing their beginning in the way of Christianity was spiritual, (the Doctrine of Justification by Faith having communicated the Spirit of Regeneration, and other Graces to them, as ver. 2.) it should be an act of extreme folly and madness in them to quit that Doctrine, and to embrace the Doctrine of Justification by Works, as if they could be perfected by it; seeing it is but a fleshly dead Doctrine, and therefore is here called flesh, because flesh and corrupt nature do plead and stand for it, Rom. 10. 3. and because it doth produce no spiritual effect, but rather the contrary in the soul, who doth embrace it, Rom. 7. 5. Doct. 1. The Text speaketh nothing against the Doctrine of Perseverance, as if those who were once renewed, and truly spiritual, might lose the Spirit of God altogether, and turn fleshly: For besides, first, that the Apostle doth not positively assert, that they were changed already, but only, by way of question, holdeth out the hazard which should follow upon their change. Secondly, he speaketh not of a change of qualities or dispositions from good to bad, but in their judgment, from the Doctrine of Faith, here called the Spirit, to the Doctrine of Justification by Works, here called flesh. Thirdly, though he did imply a change of qualities and disposition from Spirit to flesh, and from holiness to sin, as a consequence of this change of judgment and opinion; Yet there is nothing here importing that any total or final change of that kind, either had fallen, or could fall upon those who were truly gracious. 2. The Doctrine maintained by the Papists now, That Faith in Jesus Christ doth begin our Justification, in so far as it disposeth us unto good works, and that by those our Justification is completed, is no new error, but that which hath been held of old by these Heretics, who had seduced the Galatians, and whom Paul here refuteth: for, he supposeth, that in answer to the present argument, they might readily affirm, that though the Doctrine of Faith (here called the Spirit, as 2 Cor. 3.—6.) did begin the work; yet the Doctrine of Works, here called flesh, did perfect it; Having begun in the Spirit, are ye now made perfect by the flesh? 3. The fore-mentioned Doctrine, hath so many absurdities following upon it, That the embracing of it doth argue no less than folly and madness: for, Justification by Faith and Works, cannot consist, Rom. 11. 6. much less can the former take its perfection from the latter, the more noble from that which is more base: hence Paul condemneth it of folly; Are ye so foolish (saith he) having begun, &c. 4. Our after-carriage, and walking in the things of God and religious matters, ought to be conform to our good beginnings, which we once had in those; and the contrary hereof, is incomparable folly and madness: for, he saith, Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Vers. 4. Have ye suffered so many things in vain? if it be yet in vain.

HE cleareth what he said of the folly and madness, which is in following the way presently spoken of, by showing, if they should hold on to seek Justification by Works, or partly by Faith, and partly by Works, they would lose all the fruit of their former constancy and sufferings, sustained by them for that Truth which he did now preach; this he speaketh not positively, but as it were doubtingly, and suspending its certainty, upon the hopes he had of their amendment. Doct. 1. It is the lot of those who profess Truth, to suffer many things in the defense of it. See chap. 1. ver. 13. doct. 6. The Galatians found the truth of this, Have ye suffered so many things? 2. They may suffer many things for Truth, who afterwards will make foul defection from it: for, as the example of others, particular interest, wrapped up in the public, and the general applause which sufferers for Truth do receive from the lovers of Truth, will make even Hypocrites suffer much; so continued sufferings, will make even the godly faint for a time; yea, the best, being left to themselves, in an hour of temptation, will turn their back upon Truth, so that no engagements by a profession, no experience or remembrance of that joy and sweetness, which they have found in the way of Truth, nor yet their former sufferings for Truth, will make them adhere unto it: for, these Galatians had suffered many things for the Doctrine of Justification by Faith; yea, and had found much sweetness and satisfaction in it, chap. 4. 15. and yet now they have made defection from it; Have ye suffered so many things in vain? 3. Afflictions and sufferings for the Truth, are very useful and profitable to the sufferers, though not to satisfy God's justice for sin, neither in its guilt nor punishment, neither eternal nor temporal; for, these are fully done away in Christ, Isa. 53. 5. Yet for other ends, as for the trial of their Faith, 1 Pet. 1. 7. for conforming them to Christ their head, Philip. 3.—10. who was a man of sorrows, Isa. 53. 3. for making them die to the world, chap. 6. 14. and to fit them for Heaven; afflictions and crosses being the beaten way which leadeth to it, Act. 14. 22. for, while he saith, Have ye suffered so many things in vain? he importeth their sufferings would have been useful for them, if they themselves had not hindered it. 4. Whatever have been the sufferings of a people or person for Truth, they are all in vain, lost, and to no purpose, as to anything which can be expected from God to the party who hath suffered, if so he make defection from, and turn his back upon Truth afterwards: for, Paul insinuateth this as an undoubted Truth, while he saith, Have ye suffered so many things in vain? 5. Though these who have suffered much for Truth, should afterward make defection from it, we are nevertheless to keep charity towards them, as hoping God will give them repentance, and reclaim them: Yea, all our sharpness towards them, whether in aggreging their sin, or in holding out the terrible consequences which are deserved by, and probably will follow upon, their sin, ought to be wisely tempered, by expressing those charitable thoughts which we have of them: for, so doth the Apostle here, while, speaking of these Galatians, who had formerly suffered much for Truth, and threatening them for their present defection with the loss of all those advantages which they might have expected from their sufferings, the suspendeth the certainty of the threatening, upon their hoped-for repentance; If it be yet in 〈◊〉 , saith he.

Vers. 5. He therefore that ministereth to you the Spirit, 〈◊〉 worketh miracles among you, doth He it by the works of the Law, or by the hearing of Faith?

HE again returneth to the Argument for Justification by Faith, set down, ver. 2. and enlargeth it thus. That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces, wrought by it, but also with other extraordinary gifts of the Spirit, such as the working of miracles, speaking with strange tongues, curing of diseases, which were so many confirmations, that the Doctrine was of God. Doct. 1. Though the saving Graces of God's Spirit, are conveyed to the hearts of hearers, by the preaching of the Gospel; Yet God is the author and worker of them, and the Gospel only a mean by which He worketh: for, having spoken of their receiving the Spirit, when he first propounded this Argument, ver. 2. he doth here in the resuming of it, explain how they received it, to wit, by God's bestowing of it; He therefore that ministereth to you the Spirit. 2. When the Doctrine of the Gospel, as it is now dispensed under the New Testament, did first break up, the Lord, to confirm the Truth thereof, did accompany the preaching of it with the working of miracles (which properly are works above natures strength, and so could be wrought by none but God) and this, that hereby the truth of the Doctrine might be confirmed, which being once sufficiently done, there is no further use for miracles now: for, the Apostle showeth that miracles were wrought among the Galatians, by the hearing of Faith, and that this was one Argument of the divinity of that Doctrine, while he saith, He that worketh miracles among you, doth He it by the works of the Law, or by the hearing of Faith? 3. So strong and provalent is the spirit of Error, where it is letten loose, and so weak are the best in themselves to resist it; that for love to Error they will quit Truth, though formerly never so much confirmed and sealed unto them, by the saving fruits of God's Spirit in their hearts accompanying it: for, though these Galatians had the Doctrine of Justification plainly preached, ver. 1. and sealed to them by the saving Graces of God's Spirit, and by many miracles wrought among them; yet they make defection from it: He therefore that ministereth to you the Spirit, and worketh miracles among you, &c.

Vers. 6. Even as Abraham believed God, and it was accounted to him for righteousness. 7. Know ye therefore, that they which are of Faith, the same are the children of Abraham.

HAving put a close to that Argument, which he brought from their own experience, proving that we are justified by Faith and not by Works, he addeth another from a Scripture-example of Abraham, to confirm the same Truth, who, though he did abound in many virtues and good works, yet he was not justified by these, but by Faith only; which he proveth by the testimony of Moses, Gen. 15. 6. where it is affirmed, that Abraham believed in the Lord, to wit, not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed, and giving unto them the Land of Canaan, Gen. 15. 5, 7. but by assenting unto, and embracing of the prime Promise of the Covenant made by God with him, that in the Messias, who was to come of him, he himself, and the Nations were to be blessed, Gen. 12. 3. of which Promise, this of the multiplication of his seed was but a dependent, and the means to effectuate it; which Faith of Abraham's, or the thing believed and laid hold upon by Abraham 's Faith, to wit, the obedience of the Mediator the blessed Seed. was imputed unto him for righteousness, or accepted of God as his obedience for his Justification, ver. 6. from which he inferreth, or rather, the matter being so evident, he exciteth themselves to infer the conclusion, which he intendeth to prove, That only they who are of the Faith, or seek after Justification by Faith, are children of Abraham, by following of his steps, and succeeding to him in the inheritance of that blessing of free-gifted Righteousness, and Justification thereby, which he enjoyed; for, an equivalent phrase to this here, is that which is, ver.—9. They are blessed with faithful Abraham, ver. 7. Doct. 1. Though saving Faith hath for its general object, the whole Word of God consisting of Histories, Threatenings, Commands and Promises, both of temporal and eternal blessings; for, Faith giveth firm assent unto the whole Word, because of that divine Authority which revealeth it, Act. 24. -14. yet the principal object of justifying Faith, is the Word of Promise holding forth Christ and His Righteousness, as the meritorious cause of the Believers Salvation: for, this Promise which Abraham did believe, and the Faith whereof was imputed to him for righteousness, had Jesus Christ in its bosom, it being a Promise of giving unto Abraham a numerous seed, Gen. 15. 4, 5. and so a Promise of Jesus Christ to come of him, in whom all the Nations (Act. 3. 25.) and Abraham himself (ver.—9.) were to be blessed: Even as Abraham believed God. 2. That it may go well with a soul, and be accepted in God's sight, who can endure no unclean thing, Hab. 1. 13—. it is necessary that it be clothed with some righteousness of one sort or other: for, Faith was accounted unto Abraham for righteousness. 3. It being wholly impossible for fallen man, to attain unto that personal, perfect righteousness, which the Law requireth, Rom. 3. 10, &c. the Wisdom of God hath found out another way of making him righteous, to wit, that, whereby Faith is imputed, reckoned or accounted unto him for righteousness: for, Abraham 's Faith was accounted unto him, to wit, by God, for righteousness. 4. Faith is not in a proper sense imputed to the Believer for righteousness, as if the work of Faith itself were imputed to us, and accepted of God, whether freely, or because of the merit of Christ, for our total and perfect righteousness, but it's imputed in a figurative sense, with respect had to that which Faith apprehendeth and layeth hold upon, to wit, the obedience and sufferings of Jesus Christ, these being laid hold on by Faith, become our righteousness, Rom. 5. 19. and 10. 4. for, the Apostle, all alongst this Chapter, opposeth Faith and Works: now his Arguments would be of no force, if Faith did justify as a work, and for any worth in itself; It was accounted to him for righteousness. 5. In the matter of Justification, Faith is opposed not only to those Works which go before Conversion, but to those also which follow after it, and are the real fruits of God's Spirit in the Believer: all Works, whether of the one sort or other, are excluded; for, even to Abraham many years after his Conversion, when he had abounded in good Works, and many gracious Virtues, (Gen. 12, 13, 14, chapters) his Faith was accounted for righteousness. 6. As there is a second and reiterated Justification of one and the same person in this sense, that upon our renewed apprehending of the Promise by Faith, the sentence of our absolution and adjudication to life eternal, is also renewed; so this second Justification is not upon the account, or for the merit of our good Works, no more than the former. It is always Faith that justifieth: for, Abraham who was justified long before, upon a renewed act of his believing, hath his Faith of new, and not his Works, imputed to him for righteousness. 7. The Godly under the Old Testament, and the Godly under the New, are justified one and the same way: as we are justified freely, Rom. 3. 24. so were they, Isa. 43. 25. as we are justified fully, and absolved both from the guilt and punishment of sin, 1 Joh. 1. -7. Rom. 8. 1. so were they, Isa. 53. 5. otherwise the Apostle could not argue from Abraham 's Justification to ours, as he doth here; Know ye therefore (saith he) that they which are of the Faith, &c. 8. They who are of the Faith, or who seek after Justification by Faith, are Abraham 's children and his seed; they who are Members of the visible Church, and profess the Doctrine of Faith, are his children outwardly, because they walk in the steps of their father Abraham, by professing of, and assenting to that Doctrine of Faith, which he believed, Rom. 4. 12. whereby they have title to the Covenant of Grace, Act. 2. 39. Rom. 11. 16, 17. which title of theirs to the Covenant, implieth a right to enjoy all divine Ordinances, (Act. 2. 38, 39.) whereof they are capable, and from which they do not debar themselves by ignorance, (1 Cor. 11. 28.) or scandal, Mat. 18. 17. It implieth also all external Church-privileges leading unto Salvation, Rom. 9. 4. Yea, and a right to Salvation itself, upon God's terms, required in the Gospel, Joh. 3. 16. In which respect, Salvation is said to be of the Jews, Joh. 4. -22. They again, who do not only profess the Doctrine of Faith, but also embrace it in their hearts, by the grace of saving Faith, are Abraham 's children inwardly; because, they have not only a title to the Covenant of Grace, but also come up to the conditions required in it; and so do walk in the steps of saving Faith and Repentance, wherein Abraham walked, who is held forth as a pattern and father for imitation unto others, whereby they enjoy not only outward privileges, but also saving benefits and blessings, and have not only a conditional, but an absolute and actual right unto Heaven and Glory, the covenanted Inheritance of Abraham 's children, Heb. 11. 12, 13, 14, 15, 16-. This distinction of Abraham 's children outwardly and inwardly, is founded upon, Rom. 2. 28, 29. and is necessary, as for the right understanding of other places of Scripture, so of this. They which be of the Faith, are the Children of Abraham.

Vers. 8. And the Scripture foreseeing that God would justify the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. 9. So then they which be of Faith, are blessed with faithful Abraham.

BEcause the former consequence from Abraham 's Justification to ours, might be questioned to hold in the Gentiles, who were not of Abraham 's posterity, therefore the Apostle doth clear it from the words of the Promise made to Abraham, Gen. 12. 3. that in him, or, in his seed, Jesus Christ who was to come of him (Gen. 22. 18.) all the Nations, or Gentiles, were to be blessed; which Promise, he showeth, was no other than the Gospel or glad tidings, that all the blessings to be purchased by Christ Abraham 's seed, (among which Justification by Faith was one) were to be bestowed by God upon the Gentiles, and that the Scripture, or Spirit which speaks in Scripture, fore-knowing, to wit, in the Decree, that God was to do so, did contrive the Promise in these words, of purpose that it might bear so much, ver. 8. from which he inferreth, that all Believers indefinitely, the Nations not excluded, but included, do partake of all those saving blessings which Abraham did partake of, by Faith, among which, free Justification was the chief; for of that is the question, ver. 9. Doct. 1. That Scripture is not an invention of man, but the Word of the allknowing God, appeareth from this, that several things are foretold therein, which had their accomplishment a long time afterwards, according as they were foretold, the knowledge of which things at so great a distance of time, could not be in any but God, Isa. 41. 22, 23. for, the calling of the Gentiles, and their Justification by Faith, was foretold about the space of two thousand years before it fell out; And the Scripture foreseeing that God would justify the Heathen through faith. 2. The foreknowledge of future events, at the greatest distance, doth most properly and peculiarly belong unto God; which doth always suppose His Will and Decree, that such things shall come to pass; in which Decree of His, He doth foreknow them, Act. 2. 23. Whatever foresight of this kind is in any of the creatures, they have it by borrowed light from Him, and (as we say) by lighting their Candles at His Torch: for, the foreknowing that the Gentiles would be justified by Faith, is attributed to Scripture, or the Spirit of God speaking in Scripture; And the Scripture foreseeing, &c. 3. The calling of the Gentiles, and their attaining to Salvation by freegrace, and all the spiritual privileges of Abraham 's seed, was a thing hardly credible at the first breaking-forth of the Gospel, the case of all Nations, except the Jews, seemed to be so desperate and damnable, Eph. 2. 11, 12. Hence the Apostle seeth it necessary upon all occasions almost, to clear, that the calling of the Gentiles had ground from Scripture, as here, The Scripture foreseeing that God would justify the Heathen by Faith. 4. Hence we learn several things, tending to the right understanding of that Promise made to Abraham, Gen. 12. 3. In thee, or in thy seed (Gen. 22. 18.) to wit, Christ, all Nations shall be blessed; As, first, That the Covenant of Grace made with Abraham, whereof this Promise is one Article, was extended not only to Abraham 's carnal seed, but to all Believers in every place, even among the Gentiles: for, in thee all Nations shall be blessed. Secondly, All men by nature, and considered without respect had to, and as not having interest in this gracious Covenant made with Abraham in Christ, are destitute of all blessings, under the drop of God's wrath and curse, Eph. 2.—3. and so are really cursed: for, this is imported, while he saith, in thee, and not otherwise, all Nations shall be blessed. Thirdly, That we who by nature are cursed creatures, should be freed from the curse, and do partake of the contrary blessing, it cometh to pass by virtue of that gracious Covenant made with Abraham: and more particularly, it is through Jesus Christ Abraham 's seed, in whom we, being engraffed by faith, are delivered from the curse, ver. 13. for, In thee, or in thy seed (Gen. 22. 18.) all Nations shall be blessed. Fourthly, The Blessings promised to Abraham 's seed, in the Covenant made by God with him, were not only temporal, carnal, and appertaining to this life, but heavenly and spiritual. The former indeed were often inculcated upon the Ancient Church, Deut. 28. 2, 3, &c. not, as if these had been all, or the main Blessings of the Covenant, but as they were shadows only of things more heavenly, Heb. 11. 14, 15, 16. for, the Apostle explaineth one part at least of the Blessings promised, to be Justification by Faith; The Scripture foreseeing that God would justify the Heathen by Faith, saith, In thee shall Nations be blessed. Fifthly, The man who is justified by Faith, is a blessed man; and there is no blessedness under the Sun comparable unto this, for a man to have his sin pardoned, Psal. 32. 1. and the Righteousness of Christ imputed unto him, and so to be placed in a state of favor with God: for, the Apostle expoundeth the Blessing promised, by being justified: The Scripture foreseeing that God would justify the Heathen by Faith. Sixthly, This Promise made to Abraham, containeth in it the sum of the Gospel, to wit, the glad tidings of all spiritual blessings, and particularly of a free-gifted Righteousness, purchased by Christ, to be bestowed upon all who by Faith should be engraffed in Christ, and that the Gentiles should have access in the days of the Gospel, to these Blessings among the rest: for, the Promise holdeth out all this; and Paul calleth the revealing of this Promise, the preaching of the Gospel; The Scripture preached before the Gospel unto Abraham. Seventhly, The Gospel therefore is no new Doctrine, but the same in substance with that which was taught to Abraham, and to the Church under the Old Testament: for, saith he, The Scripture preached before the Gospel unto Abraham. Eighthly, Though the Gospel, or glad tidings of Salvation, was not unknown to the Ancient Church; yet it was but a very small glimmering light which they had of it, in comparison with what we do now enjoy: all that Scripture recordeth Adam and the Patriarchs to have had of it, was in that obscure Promise, Gen. 3. 15. and all that Abraham had of it, was in this Promise here mentioned, which, though it was much clearer than the former, because the day-light of the Gospel under the New Testament, was then drawing nearer; yet it was far short in clearness and plainness of these Gospel-promises which we do now enjoy, as Joh, 3. 16. Scripture preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. Ninthly, The blessing of Justification by Faith, and of other spiritual favors promised to the Nations in Abraham, was such, as Abraham was not the author of it, but a sharer in it with the rest of those to whom it was promised: so he inferreth from the Blessing promised to Abraham, That we are blessed with faithful Abraham. Doct. 5. Eminent Privileges bestowed by God upon particular persons, do not exempt them from walking to Heaven in the common path-way with others, if so they look for it at all: for, Abraham, though highly privileged to be the father of Believers, ver. 7. in whom all Nations were to be blessed, Gen. 12. 3. yet behooved to enjoy the Blessing, not because of his own merit, but freely and by Faith as well as others, as is imported in the Epithet of Faithful, given to Abraham; We are blessed with faithful Abraham; not with circumcised virtuous Abraham. 6. God, in bestowing of Blessings promised upon condition of Faith, doth not so much look upon the greatness of Faith, as the truth and sincerity of it: for, though everyone who are of Faith, believe not so strongly as Abraham did; yet they are blessed with faithful Abraham.

Vers. 10. For as many as are of the works of the Law, are under the curse: for it is written, Cursed is everyone that continueth not in all things which are written in the book of the Law to do them.

HEre is a third Argument, to prove that we are justified by Faith, and not by Works; because they who seek to be justified by the works of the Law, are under the curse of God, and so not justified; which he proveth, because according to Scripture (Deut. 27. 26.) the Law pronounceth the curse upon every man, who fulfilleth not the whole Law in every tittle or jot of it: now he taketh it for granted that none fulfill the whole Law, and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it. Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law, but also of the Moral, all along this dispute, while he excludeth Works from being the cause of Justification, appeareth from the Scripture here cited, which is verified mainly in the Moral Law, as it appeareth from these sins in particular, against which the Levites were to denounce the curse, all of them being transgressions of the Moral Law, Deut. 27. 15, 16, &c. to the end: For it is written, Cursed is everyone. 2. Fallen man, is so far from attaining to a state of favor with God and happiness here or hereafter, by any Works which he can do; that when he hath done the utmost, even of what his natural strength or renewed faculties of grace can reach, if he seek to be justified by it, he remaineth under God's curse and wrath, notwithstanding of all: for, the Apostle affirmeth universally of all, that are of the works of the Law, that is, who seek to be justified by works done in obedience to the Law, (for therein was the great controversy) that they are under the curse. 3. The cursed estate of man by nature through sin and misery, together with that impossibility he lieth under, to be recovered from that woeful estate, and to regain a state of favor with God by any work of righteousness which he doth, is a thing known, not by the discoursing of natural reason, which, being blind in the things of God, cannot judge aright neither of its own misery, nor of the way of recovery from it, 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light, whose sentence alone is to be stood to in this matter: hence Paul appealeth to Scripture for probation of what he hath herein affirmed; For it is written, saith he, Cursed is everyone. 4. Every sin, even the least, as being a wrong done against God, (I am. 2. 11.) who is infinite in all His Attributes (Job 11. 7, 8, 9.) and a transgression of His holy and righteous Law (1 Joh. 3. 4. Rom. 7. 12.) deserveth no less than that the curse of God should light upon the sinner; under which curse is comprehended all the miseries of this life (Lam. 3. 39.) death itself, (Rom. 6. 23-.) and the pains of Hell forever, Mat. 25. 41, 46-. for, so the Scripture cited affirmeth, Cursed is everyone that continueth not in all things, that is, who transgresseth in one thing. 5. There is no person whether rich or poor, noble or ignoble, learned or unlearned, whose sin deserveth not the forementioned curse: The consideration indeed of the person of some sinners, doth aggrege their sin beyond the sin of others, Rom. 2. 17. to 25▪ but no consideration of the person of any can so far extenuate his sin, as to make it not deserving of God's wrath and curse: for, saith he, Cursed is everyone, without exception, who continueth not. 6. Not only sins of commission, or doing of that which the Law forbiddeth, but also sins of omission, or the leaving undone of what the Law commandeth, do deserve the curse: for, saith he, Cursed is everyone, not only who doth what the Law forbiddeth, but who continueth not in all things that are written in the book of the Law to do them. 7. It is not the bare knowledge of our duty, nor yet a fair profession of love and respect to our duty so known, which cometh up to that exact righteousness, that the Law requireth under hazard of the curse; there must be practice also according to that knowledge: for, Cursed is everyone who continueth not to do them. 8. This real obedience and practice that the Law of God requireth under hazard of the curse, is universal, extending itself to the conscience-making of all duties commanded, together with the way wherein they are commanded, Mat. 15. 8. and to the abstaining from all sins forbidden, together with their occasions, Job 31. 1. for, Cursed is everyone who continueth not in All things, he saith not, in some things only. 9. This obedience required, is also constant, from the first minute of a man's life, to the hour of his death; so that though he should but once sin, he is under the curse; for, Cursed is everyone who coutinueth not to do them. 10. It is altogether impossible for any one of fallen mankind, either of himself (Joh. 15. -5.) or, by any grace received in this life (1 Joh. 1. 8.) to keep the Law perfectly, or to attain to that exact measure of righteousness, that the Law requireth; which appeareth, not only from what the Law requireth, as it hath been formerly cleared, but also from this; Paul takes it here for a confessed and granted conclusion: for, if any could keep the Law, then every man who seeketh to be justified by the works of the Law, should not be cursed, providing they did what they could, as Paul here affirmeth, seeing the Law doth curse none but those who do not keep the Law; For as many as are of the works of the Law, are under the curse: for it is written, &c. 11. Though every man doth break the Law, and so deserveth that curse, which is pronounced against sin by the Law; Yet all are not left to perish under this curse, some are delivered from it, to wit, those that are of Faith, or, who by Faith lay hold on Jesus Christ for righteousness, who was made a curse for them, ver. 13. such having fled from the sentence and curse of the Law, and laid hold on the Covenant of Grace revealed in the Gospel, shall be judged not by the Law, but the Gospel, which admitteth of the Righteousness of a Cautioner imputed (Philip. 3. 9.) instead of an exact personal righteousness, required by the Law: for, saith the Apostle, As many as are of the works of the Law, are under the curse, and so, not they who are of Faith. 12. Those who do not betake themselves to the Covenant of Grace, must stand and fall according to the sentence of the Law, or Covenant of Works; and therefore seeing the Law doth curse them (as not having come up to the exact righteousness required in it) cursed are they, and cursed shall they be: for, saith he, They who are of the Law, or, seek Justification by the Law, are cursed; because the Law seeketh more than they can perform.

Vers. 11. But that no man is justified by the Law in the sight of God, it is evident: for, The Just shall live by Faith. 12. And the Law is not of Faith: but, the man that doth them shall live in them.

IN these Verses is the fourth Argument, to prove the negative part of the main Conclusion, to wit, That no man is justified in God's sight (who judgeth not according to outward appearence, but according to Truth, 1 Sam. 16. -7.) by his personal obedience to the Law; and that because righteousness and life cometh from Faith, as he proveth from Habbak. 2. -4. and therefore not from the Law, ver. 11. The force of which consequence, as the Apostle declareth, doth lie in this, that the Law is not of Faith, that is, the way of Justification, which the Law prescribeth, (to wit, the Law, as strictly taken for the mere precepts, legal promises, and threatmings of the Law, See chap. 2. ver. 15.) doth not consist with the way of Justification by Faith; because the Law promiseth life to him only who observeth what the Law prescribeth, and so hath a perfect inherent righteousness, as he proveth from Lev. 18. 5. but Faith conveyeth life to him who is destitute of that righteousness, if he believe on Him that justifieth the ungodly by Faith, as he hath cleared frequently before (See Rom. 4. 5.) and so doth not express it now, ver. 12. Doct. 1. There is a twofold Justification of a sinner, one which is in the sight of God, and is here expressed, whereby he is reputed and standeth righteous and just in the estimation of God the Judge, whose judgment is unerring, and always according to Truth, Jer. 11. 20. Another, which is before men, and is here implied, whereby the sinner is reputed and standeth righteous in the estimation of men, whose judgment, as flowing from charity (1 Cor. 13. 7.) and grounded upon outward appearance (2 Sam. 16. -7.) may frequently err and be deceived; But that no man is justified in the sight of God. 2. Though God do not justify any, or esteem of him as righteous for any works done in obedience to the Law; Yet that a man may be justified in man's sight because of his works, is not here denied by the Apostle: for, Justification before men is nothing else, but a charitable judgment past upon the person, that God hath justified him by Faith; which judgment is grounded upon the evidences of the person's faith, manifested in the fruits of good works, I am. 2. -18. But that no man is justified by the Law in God's sight, &c. 3. The spirit of Error being once given way to, doth so far blind the understanding (Isa. 44. 20.) that it cannot see, and so far engage the will and affections to the maintaining of it (2 Tim. 4. 3.) that the person erring will not see what Scripture saith against that Error, though it be never so evident to an indifferent eye: for, though the maintainers of Justification by Works, would not, or could not see it; yet the Scriptures, even of the Old Testament, did give clear testimony against that Error, and for the contrary Truth; It is evident, (saith Paul) for, the Just shall live. 4. The Doctrine of Justification by Faith, and not by Works, is no new-fangled opinion, the Scriptures, even of the Old Testament, give testimony to it, as the only way of Justification before God, which then was: for, Paul proveth, that none are justified by the Law, from an Old Testament-Scripture, cited out of Hab. 2. -4. The Just shall live by Faith. 5. The Scripture cited, teacheth, first, That the way of justifying a sinner, or of making him righteous under the Old Testament, and under the New, is the same; and therefore we may safely draw arguments from the one to the other: for, so doth the Apostle here, It is evident: for, The Just shall live by faith. Secondly, Faith in God, and His Promises, especially these wherein Jesus Christ and His Righteousness are offered, is that which maketh a sinner just and righteous in God's sight; for, the words may be rendered thus, The Just by Faith shall live; so that they show what that is, which makes a man just and righteous. Thirdly, The man who is thus just by Faith, is recovered from that state of death, wherein every man by nature lieth, Eph. 2. 1.) and doth live; which life of his, doth also flow from faith: for, both righteousness and life are here ascribed to faith; The Just shall live by Faith. Fourthly, This life by Faith, which the Believer doth enjoy, is such, as furnisheth him with comfortable throughbearing in the midst of hardest dispensations, without apostasy and fainting, in so far as he doth not walk by present sense, but taketh up God as reconciled to him in Christ, 2 Cor. 4. 18. and looketh upon his present cross, as an evidence of God's fatherly love, Heb. 12. 6. and knoweth it will have a blessed event to him in God's way and time, Rom. 8. 28. and that his life is hid with God in Christ, Col. 3. 3. far above the reach of any trouble; for, this is the Prophet's scope, from whom this place is cited, even to show that the Just shall so live by Faith, as to ride out the storm arising from the present trouble, which was to overwhelm others, (See Hab. 2. 4.) The Just shall live by Faith. Fifthly, This life of the Believer which he enjoyeth by Faith, though it be begun here in the knowledge of God and Jesus Christ, Joh. 17. 3. and in freedom from the deserved sentence of death, Rom. 8. 1. whereupon followeth a right to eternal life, Joh. 3. 3. and in the lively practice of all commanded duties, to which the Believer is enabled by drawing life and virtue out of Christ through Faith, Philip. 4. 13. Yet, this life is not circumscribed with the present time, it's to be perfected afterward in Glory, so that the life flowing from Faith, is a lasting, never-ending, evercontinuing and eternal life: for, the Promise is extended unto all imaginable future duration, without any restriction: The Just shall live by Faith.

From Vers. 12. Learn, 1. Though the Law and Faith, or the Gospel which is the Doctrine of Faith, be not contrary each to other (both of them being the Truths of God) but are mutually subservient one to another in many things, the Law making sin known, Rom. 3. -20. the Gospel holding forth the remedy of sin, Joh. 1. 29. the Law pointing forth our need of Christ, Rom. 10. 4. and the Gospel giving us an offer of Christ for life and righteousness, 1 Cor. 1. 30. The Law again holding forth those duties wherein the man, made righteous by Faith, ought to walk, and to testify his thankfulness, Eph. 5. 1, 2. and the Gospel, or Faith in Jesus Christ offered in the Gospel, furnishing him with spiritual strength to walk in these duties, which the Law prescribeth, 2 Cor. 3. -6. Yet, the Law and Faith are mutually inconsistent in the point of Justification; so that if Justification be sought by the works of the Law, it cannot be had by Faith; and if it be had by Faith, it cannot be attained by the works of the Law; there can be no mixture of Law and Gospel, Faith and Works in this matter: for, in this sense the Apostle affirmeth, The Law is not of Faith. 2. The Law doth offer life to none upon easier terms than perfect obedience, and the constant and universal practice of whatsoever the Law prescribeth; for, the voice of the Law is, The man that doth them, to wit those things that the Law enjoineth, shall live in them, or attain eternal life by his so doing. 3. The way of Justification by Faith, doth wholly exclude our doing and works, and those of every sort, from having influence as causes or conditions, either in part or in whole, upon our Justification before God: for, the Apostle proveth the inconsistency of the Law and Faith in the point of Justification from this, that the Law suspendeth our right to life upon the condition of doing and works; and therefore the way of Justification by Faith, must wholly exclude Works, else the Apostle should not cogently have proved the thing intended, to wit, That the Law is inconsistent with Faith, from this, That he who doth them shall live in them.

Vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is everyone that hangeth on a tree: 14. That the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the promise of the Spirit through Faith.

HE addeth a fifth Argument to prove the affirmative part of the main Conclusion, to wit, That we are justified by Faith; and withal showeth how Faith doth justify, not for any merit or worth in itself, but as it receiveth Jesus Christ, whereby all the blessings purchased by Him, are applied to Believers: for, the Apostle, obviating an objection, which he foresaw might arise from ver. 10. (to wit, If the Law do curse all men, how then are any freed from the curse?) showeth, that Jesus Christ hath delivered us from God's wrath, or the sentence of the Law's curse, by taking upon Himself the curse due to us, while He was obedient to death, even the death of the cross, Philip. 2. 8. Which kind of death was pronounced to be accursed, as he proveth from Deut. 21. -23. This is contained ver. 13. And hence he shows a double fruit did flow: the first, to the Gentiles, the blessing of Church-privileges, divine Ordinances, and of Reconciliation, Adoption, Grace here, and Glory hereafter, promised to the Nations in Abraham, Gen. 22. 18. being now purchased by Christ, and residing in Him as the Head and Fountain, did come through Him to the unrighteous Gentiles, who before the time of Christ's death were strangers to Christ, and to Abraham 's blessing purchased by Christ, Eph. 2. 12. The second fruit of Christ's death, did accresse to the Jews (among whom he reckoneth himself) jointly with the Gentiles, who being by Christ's death joined in one, did enjoy the Promise of the Spirit, or the spiritual Promise, as being now denuded of these earthly and external Ceremonies, wherewith it was veiled formerly, and set forth in its native and spiritual beauty and luster: both which fruits of Christ's death he showeth are conveyed unto, and enjoyed by both Jews and Gentiles only by Faith: So that the Apostle in these two Verses, doth not only prove the main Conclusion, That Faith, laying hold on Christ, is that which delivereth from the Law's curse, and which conveyeth Abraham 's blessing, together with the Covenant-promise, unto us, and so doth justify us; but also indirectly, and (as it were) at the by, hinteth at two other Truths, tending also to clear the main controversy between him and his adversaries, which therefore he is to assert more directly afterwards, to wit, first, That now after Christ's death, the Gentiles being called by the Gospel, were to be joined in one body with the Jews, and both of them to make up one seed to Abraham, and equally to partake of Abraham 's blessing, whereof free Justification through Faith, spoken of, ver. 9. was a main part. And, secondly, that the Covenant-promise (that God would be a God to Abraham and to his seed, Gen. 17. 7.) was now after Christ's death to be held forth more clearly and spiritually, the types and shadows of earthly Ceremonies, and of that legal Dispensation, under which it was formerly hid, being laid aside.

From Vers. 13. Learn, 1. The threatenings of the Law, denouncing a curse against those who yield not personal obedience to it, did not exclude or forbid a Surety to come in the sinners room, and to undergo the curse due unto Him: for, though it be clear from ver. 10. that the Law doth curse all; yet this impeded not, but Christ might come to redeem us from the curse of the Law, being made a curse for us. 2. Every man by nature, the Elect not excepted, Eph. 2. -3. are under the sentence of the Law's curse, whereby in God's justice they are under the power of darkness, (Col. 1. 13.) slavery and bondage to sin and Satan, (Eph. 2. -2.) so to remain until they be cast in utter darkness, Jude, 13. except delivery and redemption do interveen: for, while it is said, Christ hath redeemed us from the curse of the Law, it is supposed that by nature we are under it. 3. There is no delivery of enslaved man from this woeful bondage, but by giving satisfaction, and by paying of a price for the wrong done to Divine Justice, either by himself, or by some surety in his stead; God's fidelity (Gen. 2. 17.) His righteous nature (Psal. 11. 6, 7.) and the inward desert of sin (Rom. 1. 32.) do call for it; for, Christ hath redeemed us from the curse of the Law: the word signifieth to deliver by giving a price. 4. It is not in the power of fallen man to acquire a ransom for himself by anything he can either do or suffer, whereby Justice may be satisfied, and he delivered from this state of slavery and bondage. The redemption of the soul is precious, and ceaseth forever (to wit) among men, Psal. 49. 8. for, if man could redeem himself, Christ had not been put to it to redeem us from the curse of the Law. 5. Jesus Christ the second Person of the blessed Trinity, hath undertaken this great work of redeeming captive-man from his slavery and bondage, and accordingly hath accomplished it. The work was indeed undertaken at the appointment of all the Persons, Luke 1. 68. to whom also the price was paid, Eph. 5. 2. only the execution of this work, was by that wise design of sending the second Person in the flesh to become man; that so he might not only have right as our near kinsman, Ruth 3. 12, 13. but also be fitted to redeem, as having a price to lay down for our ransom, Heb. 10. 5. Christ hath redeemed us. 1. Our Redeemer, Jesus Christ, is true God, who being man's Creator, and having entered a Covenant of friendship with man at the beginning, by virtue whereof He had interest in man, not only as His creature, but as one in state of friendship with Himself; from which blessed state man did fall, Eccles. 7. 29. and so brought himself and all his posterity (1 Cor. 15. 21—) to this state of bondage wherein he now is: for, so much is imported, while Christ is said to redeem; Redemption being properly of those things which once were our own, but for the time are lost; Christ hath redeemed us, saith he. 7. This work of man's Redemption, undertaken and accomplished by Christ, was a Redemption properly so called; our freedom and delivery being obtained, not by power or strong hand merely, nor yet coming from the sole condescension and pity of the injured party, without seeking reparation for former injuries, but by the payment of a sufficient price, and by giving a just satisfaction to a provoked God; as appeareth not only from the word rendered redeem; which, as said is, signifieth to buy with a price, but also from this, that the price is condescended upon, to wit, Christ's undergoing the curse of the Law due to us; and this He did for us, that is, not only for our good, but also in our room and stead: for, by His undergoing this curse, we are freed from it, so that although to buy or redeem, be sometimes taken improperly, and doth signify to obtain a thing without any price, Isa. 52. 3. yet what is presently said, and other circumstances do evince, that in this work of Redemption performed by Christ, the word must be taken properly for a delivery obtained by a payment of a just price; Christ hath redeemed us from the curse of the Law, being made a curse for us. 8. The price paid by Christ, in order to our redemption, was no less than His undergoing that curse of the Law, which was due to us: whence it followeth that Christ's sufferings, by way of satisfaction, were not only in His body, but also in His soul: He did not only wrestle with the fear of death, Heb. 5. -7. but was also deprived of that joy and comfort, or the sense and feeling of God's favor and help, which He formerly enjoyed; and had His own sad conflicts and agonies arising in His Soul hereupon, Mat. 27. 46. which, though in us they would necessarily produce sin, yet in Christ they did not, Heb. 4. -15. because of His most pure nature, Heb. 7. 26. for, He was made the curse of the Law for us. Now the curse of the Law did reach to the terrors of the soul, as well as to the pains of the body. 9. Though Jesus Christ, as considered in His own Person, was altogether holy and innocent, Isa. 53. -9. and always, even when He was made a curse, most beloved of the Father, Mat. 3. 17. yet being considered as our Surety (Heb. 7. 22.) and sustaining our person, He was the object of sin-pursuing justice, and no more spared than if we ourselves who sinned, had been in His place: for, the Text saith, He was not only accursed, but made a curse, in the abstract, to show how greatly he was accursed in death; neither was this execration only in respect of man, who indeed did judge Him execrable, Isa. 53. 3, 4. but also in respect of God, as appeareth by the testimony alleged out of Deut. 21. 23. for, though the Apostle, intending the sense only, and not the words, omitteth the mentioning of God; Yet in the place cited we have it thus, He that is hanged, is accursed of God. 10. The malefactor among the Jews, who was adjudged to end his life by hanging on a tree, was pronounced by God to be a curse, or accursed; not as if everyone who died that death, even notwithstanding of their repentance, had been rejected of God, and condemned, Luke 23. 39, 43. but partly, because that was a most odious and infamous death in itself, as being afflicted only for atrocious and heinous crimes; and partly, because it was fore-ordained of God, that Christ our Surety should end His life by that kind of death, in order to our redemption and delivery from the Law's deserved curse; for which cause mainly, God was pleased to pronounce that kind of death accursed above any other; as appeareth from the Apostle's alleging this Scripture, to clear that Christ was made a curse for us; It is written, saith he, Cursed is everyone that hangeth on a tree.

From Vers. 14. Learn, 1. So wonderful is God in working, especially in that great work of our Redemption, that He bringeth about one contrary by another; He giveth life by death, and the blessing by the curse; and frequently in His way of working, our choicest mercies do come through greatest miseries: for, Christ was made a curse, that the blessing of Abraham might come upon the Gentiles. 2. The blessing promised to Abraham, and to the Nations in Abraham, or rather in Christ Abraham 's seed, (Gen. 22. 18.) was not of temporal things only, as of Corn and Wine, of a fat and rich soil: these were only the shell, but the kernel of that Promise were blessings of another sort, even spiritual, such as Grace here, and Glory hereafter; which appeareth from this, that before this blessing could be conveyed to Abraham's believing seed, a price of infinite value behooved to be paid for it, a price too precious to purchase any temporal blessing by; for, even Christ was made a curse, that the blessing of Abraham might come upon the Gentiles. 3. The spiritual blessing of Grace here and Glory hereafter, promised to, and in Abraham, as it was purchased by Christ at a dear rate, so it resideth and is exstant in Him, who is as it were the storehouse, wherein the blessing is laid up (Col. 2. 3.) and the dispenser of it unto Abraham 's seed (Act. 5. 31.) in whom Believers are truly blessed (Gen. 22. 18.) and from whose fullness we do all receive, and Grace for Grace, Joh. 1. 16. for, saith the Text, That the blessing of Abraham might come upon the Gentiles through Jesus Christ; or, as it is in the Original, in Jesus Christ: So that this blessing is still in Him, as the fountain and dispenser of it. 4. Though Jesus Christ was the Lamb slain from the foundation of the world, Rev. 13. -8. in so far as remission of sins and life eternal, were bestowed upon Believers under the Old Testament, through the merit of His death, even before He actually died, Rom. 3. 25. it being sufficient, in order to these effects, that it was transacted between the Father and the Son, that He should die, Isa. 53. 10. and that it was certainly known by God that He would die, Act. 15. 18. Yet, there were some effects of His death, and those of great advantage to the Church, both of Jews and Gentiles, which were keeped in store, and in God's wise dispensation not to be actually bestowed, until the time of His death; As, first, in relation to the Gentiles, the real making-over of Abraham 's blessing unto them, whereby they were made one actual seed unto Abraham with the believing Jews, was to follow upon Christ's death, God having so provided, and not to go before it: for, Christ was first made a curse, by being hanged on a tree, before the blessing of Abraham did come upon the Gentiles. Secondly, in relation to both Jew and Gentile, the Covenant-promise made to Abraham and his seed (Gen. 17. 7.) which before Christ's death was veiled over with many carnal Ceremonies, and lay hid under the many reiterated Promises of temporal blessings and an earthly Canaan, Gen. 15. 7, &c. was after Christ's death to be made more clear, the veil of Ceremonies and earthly blessings to be removed, and the promised blessings of Righteousness and life everlasting to be held forth in their spiritual beauty and luster: for, upon Christ's being made a curse, he saith, We, to wit, not only the Gentiles, but the Jews also, of whom Paul was one, do receive the promise of the Spirit, that is, after the manner of speaking used by the Hebrews, the spiritual promise, in opposition to those external rites and shadows under which it did formerly lurk. Doct. 5. Though by the grace of saving Faith, a Christian believeth to be true whatever he knoweth to be revealed in the Word, Act. 24. -14. and is in some measure (especially when Faith is lively) affected, and doth practice according to what each Truth calleth for, yielding obedience to the Commands, Rom. 16.—26. trembling at threatenings, Isa. 66. -2. and embracing the Promises of God for this life (Psal. 23. 1.) and that which is to come, Heb. 11. 13. Yet, the principal acts of Faith, as it is saving and justifying, are the accepting and receiving of the Promise, and of Christ's satisfaction to the Father's justice, held forth in the Promise: for, Paul, speaking of Faiths part in Justification, setteth forth the exercise of it thus, That we might receive the promise by Faith. 6. Faith doth justify and make us blessed, not for any worth in itself, as if the work and merit of Faith were reckoned to us for righteousness, but because it is the instrument, and, as it were, the hand of the soul, whereby we receive the Promise, and Christ in the Promise, whose satisfaction alone is our only righteousness before God, Rom, 5. -19. for, that Paul is to be understood thus all along this dispute, appeareth from these two Verses, wherein he ascribeth our delivery from the curse, and partaking of Abraham 's blessing, to Christ's merit, or to His being made a curse for us, giving unto Faith only the receeiving and embracing of that satisfaction, as it is offered in the Promise; That we might receive the Promise through Faith, saith he.

Vers. 15. Brethren, I speak after the manner of men: though it be but a man's Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto. 16. Now to Abraham and his seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disannul, that it should make the Promise of none effect. 18. For if the inheritance be of the Law, it is no more of Promise: but God gave it to Abraham by Promise.

THe Apostle, having confirmed the truth of his Doctrine by several Arguments, doth in the second part of the Chapter, answer some Objections, and jointly herewith refuteth the other Error, maintained by his adversaries, about the necessity of observing the Ceremonial Law; showing, that however the Law, or the legal way of dispensing the Covenant of Grace prescribed unto Moses upon mount Sinai, was for good use, so long as by God's appointment it was to stand in force; yet, Christ being now come in the flesh, the date, prefixed for its continuance, was now expired, and so the Christian Church of Jews and Gentiles wholly freed from the observation of it.

The first Objection, as may be gathered by his Answer, was to this purpose, That granting what the Apostle had said concerning Justification by Faith in the Promise, and not by Works, did hold true, before the Law was given by Moses; yet afterwards that way of Justification seemeth to have been altered, and Justification by Works established according to the tenor of the Law given by God on mount Sinai, seeing that latter Acts and constitutions do not only stand in force, but also abrogate the former, in so far, at least, as they are inconsistent with the latter.

The Apostle answereth by a comparison, which he showeth is taken from human affairs; and, first, setteth down the similitude to this purpose, That a Covenant or Paction made among men for preserving mutual peace and friendship, being once confirmed by Oath, and other usual solemnities, cannot without imputation of levity or injustice be disannulled and quite broken, neither can any condition destructive to the former, be added to it, ver. 15. And, secondly, That he may apply this similitude with greater evidence and force, he first showeth, the nature of that Covenant, made by God with Abraham, did consist in Promises, wherein the blessing promised is given freely, and not for the merit and worth of our obedience and works (as the word rendered Promise doth signify) and next he showeth, that all Abraham 's seed, not only those who lived before the giving of the Law, but those also who lived after; and not only the Jews, but also the Gentiles were comprehended in the Covenant, and to partake of the promised Blessing, according to the tenor of it; which he proveth from the formal words of the Covenant-tender, which express all those who were to partake of the covenanted Blessing, by the name of Abraham and of his Seed, in the singular number, to show, that it is under one and the same consideration, that they all are his seed, and do partake of his promised Blessing; otherwise, if it had been God's purpose to convey the heavenly Inheritance unto some upon their Faith in the Promise, and unto others for the merit of their Works, Then the Promise should have been made unto his Seeds in the plural number, as pointing at the different grounds of this their spiritual relation unto Abraham, and not unto his Seed in the singular; which seed of Abraham, is here called Christ, to wit, Christ mystical, which comprehendeth Christ the Head, and all Believers, whether before the Law or after, whether Jew or Gentile, as the Members of that Body whereof Christ is the Head: all of which are designed by the name of Christ, as 1 Cor. 12. -12. Col. 1. 24. and so here, to show, that not Moses, not the Law, not Works, but Christ, the Promise, and faith in Christ, and the Promise is the bond and ty of this Union pleaded-for in Abraham's seed, ver. 16. Thirdly, He applieth the similitude taken from the unchangeablnesse of human Covenants, and inferreth, that much less can that Covenant which was made with Abraham and his seed be abrogated, or any condition destructive be added to it by the Law, which was given four hundred and thirty years after: which consequence, is enforced by four Considerations, 1. It was a Covenant made with Abraham, not by a man like himself, but by God. 2. It was not only made, but long before ratified and confirmed, both by the Oath of God, Heb. 6. 14. and other more than ordinary solemnities, Gen. 15. 9, 10, &c. And, 3. a Covenant, not only made and confirmed, but a Covenant confirmed in Christ, or, (as the Original will bear) looking toward Christ, as Him alone, upon whom the fulfilling of that Covenant did depend, Gen. 22. 18. So that if this Covenant had been abrogated, whether by the Law or any other thing, there had been no necessity of sending Christ. And, 4. because this Covenant, upon God's part was a free absolute Promise, the performance whereof did not depend upon the works of the other party, and so their unworthiness could be no pretence for the abrogation of it: this inference from the comparison, is ver, 17. And, fourthly, Because some, in following forth the present Objection, might have urged, that though the giving of the Law did not fully abrogate the way of Justification by Faith in the Promise; Yet this much behooved to be granted, that the Law and Works were to be conjoined, at least, with the Promise and Faith in the point of Justification; Therefore the Apostle answereth, ver. 18. that even this much cannot be granted; and that because Works and Faith, Law and Promise are inconsistent as to the point of conveying a right to the covenanted Inheritance, so that if the works of the Law have any influence upon our Justification, and right to Heaven, the free-gifted Promise made of God to Abraham, and Faith in that Promise can have none, and thus the confirmed Covenant should yet be abrogated; the absurdity whereof he hath already shown, to wit, ver. 17.

From Vers. 15. Learn, 1. Though the Servants of Jesus Christ will be necessitated sometimes to use some more than ordinary sharpness of speech in their reproofs toward the People of God committed to their charge; yet they are carefully to guard, lest their affections be imbittered against them, and would always keep love and affection toward them; yea, and testify their love to them, even when they do most sharply reprove them: for, the Apostle, though he upbraided these Galatians with folly, ver. 1. Yet here he testifieth, that nevertheless he loved them, while he calleth them Brethren; Brethren, I speak after the manner of men. 2. It is not only lawful, but also exceedingly conducing for the edification of hearers, that Ministers make use of similitudes and examples, taken from things natural, (1 Cor. 15. 38, &c.) artificial (I am. 3. 7.) or from common custom among men, for clearing or confirming of spiritual Truths to the understanding, and for enforcing the practice of some spiritual duty upon the will and affections, 1 Cor. 9. 24. for, similitudes from things earthly, as being more notour unto us, do conduce much, not only to illustrate things spiritual, but also to bring them frequently to our remembrance afterwards, especially, when those earthly things, from which the similitude is taken, do occur in our daily employments: Hence the Apostle professeth he would speak after the manner of men, that is, he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand. 3. As it is lawful for men, whether particular persons or Nations, to enter a Covenant or paction for keeping of mutual peace and friendship, and to confirm their Covenant so made by subscription, oath (1 Sam. 20. 16, 17.) and other lawful and accustomed olemnities, (Gen. 31. 51, &c.) that hereby it may be the more esteemed-of as sacred and inviolable: So it is a mark of extreme inconstancy, and carrieth with it the guilt of high perfidy for those who have once entered such a Covenant, to disannul, alter, or add to it at their pleasure, or to stand to it no longer than it maketh for their own advantage: for, saith he, Though it be but a man's Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto: No man, to wit, even the men themselves who made the Paction; else the similitude would not quadrate to the Truth, for illustration whereof it is made use of, to wit, that even God Himself that made the Covenant with Abraham and his seed, could have no such purpose in giving the Law, as to alter and abrogate that Covenant, as is clear from ver. 17.

From Vers. 16. Learn, 1. The Covenant of Grace made with Abraham and his spiritual seed, is a Covenant of promise, wherein the thing promised is freely bestowed, and not from the merit or worth of our obedience and works; and herein the promises of this Covenant do differ from the promises of the Law or Covenant of Works: for, by the Promises, which signify a free promise, is meaned the Covenant of Grace; to Abraham and his seed were the Promises made: the word signifieth a free promise. 2. This Covenant of Grace is also a Covenant of Promises, as containing many Promises; for, although it sometime have the name of a promise, in the singular number, as ver.—17. from that comprehensive and chief Promise, I will be a God unto thee, and to thy seed after thee, Gen. 17. -7. yet it containeth a numerous number of other promises, which are as so many rivulets and streams, flowing from that fountain-promise presently mentioned, even the Promises of the life that now is, and of that which is to come, 1 Tim. 4. 8. for, saith he To Abraham and his seed were the Promises made. 3. This Covenant of Grace, or Promise, was entered by God with Abraham, as accepting the tender of it, not only for himself, but for his seed, whereby all his natural issue, excepting those only who were expressly excepted by God (to wit, all the posterity of Ishmael and Esau, who continued and waxed worse in the apostasy of their forefathers from Abraham's God, Rom. 9. 7, 13.) were comprehended within the Covenant, by virtue whereof, though none did attain Salvation, but those only who did come up to the conditions of the Covenant, whereupon Salvation was tendered, to wit, Faith (Habak. 2. 4.) and Repentance (Isa. 55. 7.) yet all of them did enjoy the privilege of Ordinances (Gen. 17. 10.) and had Salvation offered unto them, (Joh. 4. 22.) not absolutely, but upon God's terms revealed in His Word, to wit, if only they would believe and repent: hence, saith the Apostle, To Abraham and his seed were the Promises made. 4. As the Christian Church of the Gentiles is Abraham 's spiritual seed, as well as the Church of the Jews, and was looked upon as his seed in that Covenant-promise made to Abraham and his seed, Gen. 17. -5. compared with Rom 4. 16, 17-. So it is under one and the same consideration that both Jew and Gentile, and all who reckon spiritual kindred to Abraham are his seed, to wit, as they follow the steps of his Faith, and at least do profess that Doctrine of free Justification by Faith, wherein Abraham walked, Rom. 4. 12, (See the distinction of the seeds, or children, ver. 7. doct. 8.) for, seeing the Promises, spoken of in the Text, were made to his seed, it seemeth they cannot be that Promise, which aimed principally at Christ, In thy seed shall all Nations be blessed, Gen. 22. 18. but the Promises made to his seed, the Church, and chiefly that Promise, I will be a God unto thee, and to thy seed, Gen. 17. -7. besides the mentioning of seed in the singular number, were not an argument of any weight, to prove that Christ personal was only meaned in the Promise, seeing seed is a word collective, and may comprehend a number under it, even in the singular number, as the words Flock, Army, and such like; so it seemeth most probable, that by the seed here is meaned Christ mystical, or Christ with His Body the Church, made up both of Jew and Gentile, who reckon spiritual kindred unto Abraham, upon one and the same account; and therefore are designed in the Promise by seed, and not seeds; He saith not, And to seeds, as of m • ny; but as of one, and to thy seed. 5. So strict and near is that union which is betwixt Christ and the Church, that not only is He the Churches Head (Eph. 1. 22.) but also as the Church is His Body and fullness, Eph. 1. 23. So Christ is mystically and virtually the fullness of the Church, in so far as it is He dwelling and working in them by the efficacy of His Spirit, who separateth them from the world, maketh them one mystical Body among themselves, and one with Himself, and worketh all their works in them, even those which belong to Him, not only as the Head, but, which also belong to them, as Members of the Body, 1 Cor. 12. 11, 12. for, hence is it, that the whole believing seed of Abraham, is here called Christ, He being the bond of their union, Joh. 17. 21. the fountain of their life and motion, Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow, Joh. 15. 5. And to thy seed, which is Christ, saith he.

From Vers. 17. Learn, 1. That though God might have dealt with man by way of sovereignty, as an absolute Monarch, enjoining to man his duty, without giving him any ground to hope for a reward of his service; yet He hath been graciously pleased to wave such right, and to deal with him by way of covenant, or paction and agreement, upon just and equal terms, prescribed by God Himself, in which God promiseth true happiness to man, and man engageth himself by promise for performance of what God requireth: for, as these are the terms in general upon which God did ever enter any Covenant with man; so the Apostle supposeth, that God's dealing with man is by way of a Covenant, while he saith, And this I say, that the Covenant that was confirmed before of God. 2. So merciful is God, that after the Covenant of Works, made with man before the fall, was broken by Adam (Gen. 3. 6.) and made useless unto all his posterity, as to the obtaining of Heaven and happiness by it, ver. 10. he was graciously pleased to enter a Covenant of Grace with fallen man, to deliver him from the estate of sin and misery, and to bring him into an estate of salvation by a Redeemer, Rom. 3. 21, 22. This is that Covenant here spoken of; The Covenant that was before confirmed of God in Christ. 3. Though the Covenant, or Paction, entered by God with the Church, before Christ came in the flesh, did differ in the way of administration, and in some considerable circumstances, from that Covenant which God hath entered with His people in the days of the Gospel, upon which account they are distinguished by the names of Old and New, (Heb. 8. 13.) First and Second Covenant, Heb. 8. 7. yet both these Covenants are one and the same in substance, and do fully agree in all the essential parts: for, the Apostle's intent, is, to prove, that we are justified under the New Testament, by that Covenant, which was confirmed before of God in Christ unto Abraham, four hundred and thirty years before the Law. 4. So prone is fallen man to misbelieve the truth and reality of God's offer in the Covenant of Grace, Joh. 4. 48. and especially to question the making out of that offer to himself in particular, Psa. 88. 4, 5, &c. and so willing is God to have all doubts of that kind fully satisfied, Heb. 6. 17-. that though His gracious word of promise be of itself worthy of all acceptation and trust, 1 Tim. 1. 15. yet He hath been graciously pleased to add all those confirmations unto His Covenant-grant, which are used among men, who being most suspected would most gladly be trusted. He hath committed it to writing, Joh. 20. 31. confirmed it by witnesses, (Heb. 2. 3.) with miracles (Heb. 2. 4.) by oath (Heb. 6. 13, 17.) and by seals, Mat. 26. 28. & 28. 19. compared with Rom. 4. 11. for, saith he, The Covenant that was before confirmed of God. 5. The Covenant of Grace had a special relation to Jesus Christ, as well under the Old Administration as under the New; He being that Seed of the Woman, who was to bruise the head of the Serpent, (Gen. 3. -15.) and in whom all the Nations of the earth were to be blessed, (Gen. 22. 18.) and the substance of all those ceremonial shadows, (the practice whereof was then enjoined) Col. 2. 17. and being the thing signified in all their Sacraments, 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law, being to drive men to Christ for righteousness, Rom. 10. 4. for, saith he, The Covenant was confirmed before of God in Christ, or, tending towards Christ, as the Original will bear. 6. The knowledge of Scripture-chronologie, whereby we know not only those things which are mentioned in Scripture-story, but also the time when everything did fall out, so far as may be gathered by the Scripture itself chiefly, is necessary and profitable for the better understanding of God's mind in diverse parts of His Word: for here, the Apostle observeth the time when the Law was given, and layeth the great stress of his argument upon it, whereby he proveth, that the Law could not disannul the Covenant of free grace, made with Abraham, even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ: The beginning of which space of years, is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham, Gen. 15. 8, &c and the close of it was at the giving of the Law upon mount Sinai, which was the first year of Israel's coming out of Egypt, Exod. 19. 1. Doct. 7. God's intent in giving the Law, and urging exact obedience to it under hazard of the curse, neither was, nor is, that hereby people should be taken-off from seeking righteousness and life eternal only by faith in the Promise, or, that they should set about the practice of duties commanded by the Law, as that which was to make them righteous before God: the Law was given for other ends, as the Apostle doth after declare; but not for this: for, he showeth here, that God's design in giving the Law, could not disannul the Covenant made with Abraham, or, make the Promise of none effect.

From Vers. 18. Learn, 1. So subtle is the spirit of Error, that it will seem to cede somewhat to Truth, as hereby intending to prejudge the Truth more than if it had ceded nothing: for, the oppugners of Justification by Faith, did sometimes give Faith some place in Justification, and pleaded only for a joint influence of Works and Faith, of the Law and the Promise: which conceit of theirs, the Apostle doth here refute; For, if the Inheritance be of the Law, it is no more of Promise. 2. The state of Grace and Favor with God here, and of Glory hereafter, is the inheritance, portion and heirship of the Lord's People; there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction, Psal. 4. 6, 7. of which spiritual and heavenly Inheritance, the Land of Canaan was a type: for, the Apostle speaking of Justification, and all the spiritual blessings which flow from it, calleth them the Inheritance, by way of excellency; If the Inheritance be of the Law. 3. There are only two ways of attaining a right to this Inheritance; one, by the Law, or by Works done in obedience to the Law, chap. 2. 16-. which was the tenor of the Covenant of Works; the other, is by the Promise, or, by Faith in Jesus Christ offered in the Promise, chap. 2. -16-. according to the tenor of the Covenant of Grace. The Apostle speaketh of these two ways here, If the Inheritance be of the Law, it is no more of Promise. 4. There can be no mixture of these two, so that a right to Heaven should be obtained, partly by the merit of Works, and partly by Faith in the promise; the one of those removeth the other: for, saith he, If the Inheritance be of the Law, it is no more of Promise. 5. The only way of attaining right to this Inheritance now since the fall, is, by God's Free-gift, without the merit of Works: for, God did give it to Abraham, the father of all▪ justified persons: the word signifieth, He gave it freely, without respect had to Abraham 's works. 6. The tender and offer of this gracious gift, is made in the promises of the Gospel; which, being laid hold upon by Faith, do entitle the Believer to the tendered Inheritance, 1 Joh. 5. 10, 11, 12. for, saith he, God gave i • by Promise.

Vers. 19. Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the promise was made, and it was ordained by Angels in the hand of a Mediator. 20. Now a Mediator is not a Mediator of one, but God is one.

HEre is a second Objection, to wit, If the Law, or works done in obedience to the Law, do not justify. Then it seemeth the Law hath been given by Moses upon mount Sinai in vain and to no purpose: which Objection is expressed in a Question, the meaning whereof, is, For what end was the Law at that time delivered, containing such a number of precepts, enjoining so many moral, judicial and ceremonial duties, promising life unto the obedient? Lev. 18. 5. and threatening God's wrath and curse to the disobedient, Deut. 27. 26. wherefore was all this, if the inheritance of life eternal come not by the works of the Law? The Apostle answereth, showing, first, one main end for which the Law was added to the Promise, and so much inculcated at that time, to wit, for the discovery (Rom. 3.—20.) and restraint of sin, Numb. 15. 39. and for the more throughconviction of the sinners lost and cursed estate in himself because of sin, Rom. 3. 19. He showeth, secondly, that this servile and childish discipline, as having more of terror than love in it, was to continue only during the infant-state of the Church, until at Christ's coming in the flesh that spiritual seed of Abraham, to whom the Promise was made, should appear complete in its principal parts, and both Jew and Gentile be gathered into one Body. But, thirdly, lest he should seem to debase the Law too much, he commendeth it, partly from the ministry of the Angels used therein, Heb. 2. 2. Act. 7. 38. and partly from the mediation of Moses, who did communicate the Word of the Law from God to the people, Deut. 5. 5. Which latter, as it serveth to commend the Law, so also to enforce the Apostle's main scope, to wit, That the precepts and threatenings of the Law were only added because of transgressions, and that God intended no such thing, as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required, seeing there was a necessity to make use of Moses, as a mids-man, to speak between God and the people; which did argue them to be conscious to themselves of their own guilt, and therefore durst not approach unto God, Exod. 20. -18, 19. And therefore, fourthly, The Apostle proveth this consequence, (ver. 20.) from the office of a Mediator, which is not used but only betwixt disagreeing parties, whence he leaveth them to gather that it had been altogether in vain for God to have entered a Covenant for life, upon condition of works, with such a guilty sinful people, as could not fulfill the condition required in that Covenant; and consequently could reap no advantage by it, especially seeing, as he expressly affirmeth, God is always one, consonant to Himself, and doth not dispense with one jot of that perfect, universal and constant obedience, required as the condition of obtaining Salvation according to the tenor of the Covenant of Works, Deut. 27. 26.

From Vers. 19. Learn, 1. So bent are men upon the abuse of things, in themselves good, (whether divine Ordinances, or any other gift bestowed by God upon them) that they cannot difference betwixt the right use and the abuse of these things, and are apt to conclude, if they may not abuse them to gratify someone lust or other, that they can serve for no use to them, and so are given by God in vain: Thus the false Apostles concluded, that if the Law was not given to justify, it was wholly useless; Wherefore then serveth the Law? say they. 2. As the Moral Law (Gen. 13. 8.) together with the powerful working of God's Spirit in the Regenerate, (Gen. 39 9.) and God's restraining grace, (Gen. 20. 6.) the discipline of the Church, (Gen. 9. 25.) and the power of Magistracy which then was (Gen. 9. 6.) did serve to discover and restrain transgressions, and to convince sinners of their lost estate because of sin, before the Law given upon mount Sinai, and do yet serve for the same uses and ends to the Christian Church: So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai, to cast it in such a legal mould, as that hereby He might bring down the pride of that stiff-necked people, and the more effectually convince them of sin, and of God's curse due to them for sin: which legal dispensation of the Covenant, did stand in this mainly, that the duties and curses of the Law were held forth frequently, fully and clearly, Exod. 20. 2, &c. Deut. 5. 6, &c. 27. 15, &c. and 28. 15, &c. and the Promises chiefly of eternal life; yea, and of Christ and remission of sins, but sparingly, and for the most part very obscurely under the veil of earthly shadows and ceremonies, 2 Cor. 3. 13. and under some dark prophecies, Isa. 53. 7, 8. compared with Act. 8. 34. And besides all this, there was a yoke of other duties, over and above the duties of the Moral Law, laid upon them, to wit, the duties of the Law both judicial and ceremonial, Exod. 24. Lev. 1. and obedience to them most strictly urged, and that under hazard of the same so much reiterated curse, Deut. 27. 26. for, saith he, The Law was added, to wit, on mount Sinai, and added to the Covenant-promise made to Abraham, because of transgressions. Now, he cannot mean the Moral Law, as to the substance of it; for, that did perpetually sound in the Church ever since it was a Church, even before Moses, Gen. 18, 19. and so it was not then added: neither doth he mean by the Law, that whole Doctrine, which was delivered from God upon mount Sinai; for, that Doctrine did contain in it a Covenant of Grace, the very promise of salvation and pardon of sin through the Messias to come, Luke 24. 29. which was formerly made to Abraham, only it was clothed with a more legal dispensation; and so the Law taken so generally, cannot be said to have been added. It remaineth therefore, that by the Law, which was then added to the Promise because of transgressions, must be meaned that legal dispensation of the Covenant of Grace, set down in the body of this second Doctrine, whereby it did at the first view, and without very accurate inspection, appear to be a Covenant of Works, although it was really a Covenant of Grace. 3. This legal dispensation of the Covenant of Grace, was not to continue always in the Church, but until the partitionwall being broken down at Christ's death (Eph. 2. 14, 15, 16.) the Gentiles should be called unto the fellowship of the Church, and, together with the Jews, make up one complete seed unto Abraham: then was the yoke of judicial (Gen. 49. 10.) and ceremonial duties (Act. 15. 10.) to be taken off; the veil of shadows and dark prophecies, whereby Christ and free grace were hid and covered, to be laid aside, 2 Cor. 3. 11, 12. And though the duties of the Moral Law are yet to be pressed (Col. 3. 18, &c.) and the curse of the Law to be denounced against all who are in their natural estate, Col. 3. 6. yet covenanted grace and furniture for duty, Joh. 1. 17. and Christ's becoming a curse for us, to redeem us from the curse of the Law, are more clearly held forth now in the days of the Gospel (ver. 13.) than they were formerly: for, saith he, It was added because of transgressions, till the seed should come, to whom the Promise was made. 4. The Gospel is so to be commended and preferred unto the Law, as nothing of that honor and respect which is due unto the Law, be taken from it; and the Doctrine of the Law and Gospel are to be so bounded, as neither may encroach upon the other: for, left Paul in setting limits between the Law and the Gospel, should seem to vilisie the Law, he commendeth it from this, That it was ordained by Angels in the hand, or, by the ministry and service, of a Mediator. 5. Though Moses was the Mediator here spoken of, (Deut. 5. 5.) yet it followeth not, that Angels and Saints are Mediators in Heaven; for Moses was present with the people, and ordained a Mediator by God for this one act, which was to relate and report the Law from God to the people: now it can carry no show of reason, from this to conclude, that therefore the Saints, who are absent in Heaven, and so are ignorant of us, (Isa. 63. 16.) or, that either Saint or Angel should be constituted Mediators to report our prayers and the secrets of our hearts unto God, especially seeing no Scripture doth prove that any such office is put upon them by God; It was ordained in the hand of a Mediator.

From Vers. 20. Learn, 1. Conscience of guilt presenteth God as terrible, and taketh away all confidence from the guilty sinner to approach in a friendly manner by himself to a provoked God: for, no intercourse can be between God and His people, when they are not one, but differ by reason of His people's sin: A Mediator is not of one, saith he: there was a disagreement through sin, which called for a Mediator. 2. The Covenant of Works, entered with Adam in the state of innocence, was immediate, no Mediator intervening to make them one, wherein it differeth from the Covenant of Grace, Heb. 8. 6. for, God and man, before the fall, were one, and no disagreement betwixt them because of sin; and so there was no use for a Mediator in the Covenant that was then made: for, A Mediator is not a Mediator of one, saith Paul. 3. No man can attain to Heaven, or reap, any advantage by a Covenant of Works, except he were perfectly holy, and as free of sin as Adam was before his fall: for, the Apostle, proving that God made no Covenant of Works with them upon mount Sinal, and that they could have reaped no benefit by such a Covenant, thinketh it sufficient to evince, that they were then a sinful people; which he evinceth from this, that they stood in need of a Mids-man betwixt God and them; Now a Mediator is not a Mediator of one, saith he. 4. The Lord in all His dispensations is always one, and like to Himself, without any shadow of turning, I am. 1. -17. His work and way of dealing, may, and hath changed, even His way of dispensing the Covenant of Grace to His Church, Heb. 8. 8, 9. but He remaineth unchangeable, there being no change of that kind which He hath not fore-ordained by His unchangeable decree, Eph. 1. -11. Thus he saith, God is one, that is, with relation to the present scope; If any plead a right to Heaven, for the merit of their works, God will abate nothing of what He Himself did once prescribe and require of man in the Covenant of Works.

Vers. 21. Is the Law then against the Promises of God? God forbid: for if there had been a Law given which could have given life, verily Righteousness should have been by the Law. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ might be given to them that believe.

FOlloweth the third Objection, to wit, If the Law be given to discover and condemn for transgressions, as is affirmed, ver. 19. Then it is contrary to the Covenantpromise, which doth cover and pardon sin, quicken and justify the sinner. He answereth, 1. by denying and rejecting the consequence as absurd and abominable. 2. By retorting the Argument against the Adversaries themselves: for, if the Law, or, if our works done in obedience to the Law, could procure eternal life, as they affirmed, Then our righteousness before God, should consist in Works, or, the Law should justify; leaving them to gather, that this would suppose the former Covenant by promise to be abolished and quite destroyed by the Law; so that, according to their Doctrine, the Law was both contrary unto, and destructive of the Promise, ver. 21. 3. He answereth directly, showing the Law, called here the Scripture, (or, that Scripture, as it is in the Original) while it convinceth, accuseth and condemneth all mankind for sin, and so concludeth and incloseth all men under sin, and the curse due to sin, as the Judge doth the malefactor in prison, is not contrary, but subordinate and subservient to the Promise, in so far, as that hereby the guilty sinner, (being made to lay aside all confidence in his own righteousness, Rom. 7. 9.) doth flee by Faith in Jesus Christ for a refuge to the Promise; and so the thing promised, to wit, Righteousness and Salvation, becometh the sinner's, and is conveyed upto him, to wit, upon his believing.

From Vers. 21. Learn, 1. It is the way of Heretics to set Scripture against Scripture, and to make one Scripture seem to contradict another, except their erroneous sense and interpretation of Scripture be received, as intended by the Spirit of God: for, these false Apostles did affirm, if so the Law did not give life, but did only discover and accuse for transgressions, then God's mind in the Law should have been contrary to His mind revealed in the Promise: Hence Paul propoundeth this question unto himself to answer, Is the Law then against the Promises of God? 2. However Heretics may labor to fasten such absurdities upon Truth, as if it were contrary to some other parts of God's mind revealed in Scripture; yet their bold allegations will be found always false, and Truth to be ever most consonant, and never contrary to itself: for, so the Apostle showeth of the Truth in hand; God forbid, saith he: 3. There are some sins (chiefly those that do most directly reflect upon any divine perfection, or attribute of God) the very first motions whereof, ought to be entertained with abhorrency and detestation; and this either when a temptation to commit such sins is presented to us, Job 2. 9, 10. or, when the guilt of them, as already committed, is intended to be unjustly fastened upon us: for, when Paul's adversaries would have charged him with making the Law to contradict the Promise, and so God to be changeable, and not consonant to Himself; he rejecteth this blasphemous charge with a God forbid; an expression frequently used by the Apostle to set out his high indignation against somewhat, wherewith his person or doctrine was charged, Rom. 3. 4. 6. Rom. 6. 2. Doct. 4. As these absurdities, wherewith the adversaries of Truth are ready to brand the Truth unjustly, do oftentimes by direct and just consequence most directly follow upon that Error, which they themselves maintain: so, in order to the refutation of Error, (besides the alleging of such Reasons and Scripture-Truths as do directly overthrow the Error) it is lawful and also convenient, to present those absurdities which do natively flow from it; that in these the absurdity of the Error itself may be seen, seeing no absurd and false position can be drawn by just consequence from that which is a Truth: Thus the Apostle, refuting that error of Justification by Works, doth charge it with that absurdity which his adversaries did labor to fasten upon the contrary Truth, even of being contrary to the Covenant-promise, while he saith, If there had been a Law given which could have given life, verily righteousness should have been by the Law, and so the Promise had been abolished and made useless. 5. No man can attain to life eternal, being destitute of some righteousness, whereby he may be made righteous: for, according to the Apostle, If the Law could give life, to wit eternal life, it behooved also to have given righteousness; verily righteousness should have been by the Law. 6. So exact and full is that righteousness that is required in order to life, (See ver. 10.) and so far short do all mankind come of that righteousness in themselves, Rom. 3. 23: that no works of our own, done in obedience to the Law, can amount to that righteousness: for, he speaketh of it as a great absurdity once to imagine, that righteousness should have been by the Law. 7. Whoever maintain a life-procuring righteousness by Works, they do in effect abolish and destroy that Free-grace held forth in the Promise, in so far as they make the Promise useless and in vain, ascribing that to Works, which is the proper effect of Grace in the Promise, and which cannot be effectuated by our imperfect Works; for when, according to the strain of the argument, it would have been said, Verily the Law should have been contrary to the Promise, in its place, and as the equivalent of that, he saith, Verily righteousness should have been by the Law.

From Vers. 22. Learn, 1. Though all men by nature 〈◊〉 under sin (Rom. 3. 10.) and the deserved curse of the Law because of sin, Eph. 2. 3. yet, it is a matter of no small difficulty to convince any man of, or to affect his heart sensibly either with the one or the other: for, the work of the Law its accusing, convincing or condemning the sinner for sin, is compared to the work of a Judge detaining a malefactor in prison, which is not effectuated but with a kind of force and violence: The Scripture hath concluded all under sin; the word carrieth a metaphor, taken from a Judge his imprisoning of malefactors. 2. The Scripture, especially the Law of God in its strict commands, large accusations, and most severe threatenings, doth serve abundantly to convince all mankind to be heinous sinners, and under the drop of God's terrible curse for sin, and this so forcibly, that there is not the least wicket patent for him, whereby he may either deny his sin, or escape deserved wrath, by anything which can be performed by himself: for, The Scripture, or, that Scripture, to wit, the Law especially, hath concluded all under sin, as in a most strict prison or dungeon; for, so the word beareth: and although by the Law here, be mainly and firstly meaned that legal dispensation of the Covenant of Grace, which stood in force during the time of the Old Testament, (See ver. 19. doct. 2.) that thereby this conviction might be the more effectually brought about; yet the pressing of the duties of the Moral Law, and inculcating the curse thereof upon those who are in an unrenewed estate, do serve to conclude all under sin yet, Luke 13. 3. Doct. 3. The Law of God doth serve to convince all men, not only that they are sinners, but also that all their actions, counsels, endeavors, and whatsoever proceedeth from any of their unrenewed faculties (Gen. 6. 5.) are altogether sinful, and most justly deserving God's wrath and curse: for, he saith, The Scripture hath concluded all (not only all men, but all things, to wit, all things proceeding from men) under sin. 4. So ignorant are men of God's righteousness revealed in the Gospel, and so averse are they from closing with it, when it is made in some measure known, Joh. 5. 40. So bent are they to establish their own righteousness, according to the Law, Rom. 10. 3. that until the Law of God convince them of their altogether sinful and cursed estate by nature; yea, and that they can do nothing but sin, they will never be induced to quit all confidence in their own righteousness, and flee, by Faith in Jesus Christ, for obtaining of righteousness and salvation, according to the tenor of the Gospel and Promise: for, God did not only under the Old Testament, but also doth under the New (Act. 2. 37.) use that piece of divine artifice, to conclude all under sin, that the Promise (or, thing promised) by Faith in Jesus Christ may be given: the Promise is not given, because none will take it, until that concluding under sin precede. 5. The Lord's design in pressing the duties, and thundering out the curses of the Law for disobedience, is merely this, that sinners being hereby convinced of their cursed estate in themselves, and made desperate of obtaining Heaven and Salvation by their own Works, may be in a manner prepared, and, as it were, necessitated, by Faith to embrace that free-gift of Salvation held forth through Christ in the Promise: for, saith he, The Scripture hath concluded all men under sin; not of purpose to condemn us, but that the Promise by Faith of Jesus Christ might be given unto them who believe. 6. The heavenly inheritance, and all the other blessings promised in the Covenant of Grace, do not belong promiscuously unto all whom the Law concludeth under sin, but only to those who by Faith do embrace and close with them as they are offered in the Promise: for, saith he, That the Promise, (or, the thing promised) might be given to them that believe. 7. That Faith which entitleth to the Promise, is not a general 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 specify 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 days of the Gospel: The Adversaries might have objected, Seeing the Law, or that legal Dispensation of the Covenant of Grace, was so useful 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 showeth, that before Faith came, whereby he meaneth not the grace of saving Faith, (for, that was always 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 embrace 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 showing 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 shown (ver. 23, 24.) that the Law, that is, the legal dispensation of the Covenant of Grace, was for good use to the ancient Church, denieth that therefore the use of it should be continued now, when the doctrine of Faith is clearly manifested; yea, by the contrary, he showeth 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 child 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 • 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 days 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,) joined 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 threatenings of God's 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 defense, 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 soldiers 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 wherewith 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 righteousness, and to betake themselves for righteousness 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, and earnestly to expect the full revelation of it by the Messiah, Job. 4. 25.

From Vers. 24. Learn, 1. The Church of God, considered as a politick body, and with relation to her different state in several times, hath some resemblance to the age of a man, as having had her infancy under the Patriarchs, her childhood under Moses, and her perfect age under the Gospel: which different states, and, as it were, several ages of the Church, did arise, partly from the Churches rudeness and incapacity to comprehend spiritual Truths in their native beauty and luster, which were always the greater, by how much the Church was nearer her beginning: and partly, from the different measure and degrees, wherein the promise and way of Salvation by the Messiah, were made known to the Church; the manifestation whereof, was first very obscure, Gen. 3. 15. but afterwards always more and more clear, until at last, according to the foregoing prophecies, (Mal. 4. 2.) The Sun of Righteousness, at Christ's incarnation, death and ascension, did arise with healing under his wings: The Apostle pointeth at those several ages of the Church, while he representeth the Jewish Church as a child under a pedagogue in this verse, and more fully, chap. 4. ver. 3. and the Christian Church, as men of perfect age, and so no longer under a Schoolmaster, ver. 25, 26. Doct. 2. The Lord's visible way of dispensing Grace and covenanted Blessings by external means, hath not been always one and the same, but diverse according to the temper and complexion of His Church in her several states and ages; so that as the Churches state was more rude and earthly, or more polished and spiritual, the Lord did train her up under a more rude or spiritual form of Worship; thus the Church, while in her infancy and childhood, was under a Pedagogue, whose charge is to attend children; The Law was our Schoolmaster; but now, being come to grown age, she is no longer under a Schoolmaster. 3. The Lord's way of dispensing Grace under the Old Testament, as it is set down in the Law given by Moses, was very suitable to the childish and infant-state of the Church, the Lord dealing with them in a way much like to that, whereby Schoolmasters do train up children at Schools: for, under this dispensation there were, first, a whip and rod, to make the refractory stand in awe, even the frequent inculcating of God's curse (Deut. 27. 15, &c.) and comminations of temporal calamities (Deut. 28. 16, &c.) and also many ceremonial penances, in their many washings and purifications, Lev. 15. through the whole chapter. Secondly, there were allurements also for those, who were of better and softer natures, to gain and keep them in obedien •• such as did befit the state and condition of that People, even frequently reiterated promises of temporal blessings, (Deut. 28. 3, &c.) and also an earthly inheritance, Isa. 1. 19. Thirdly, there were restraints also from the use of things (in their own nature indifferent) put upon them, under fore certifications, (Lev. 11. through the whole) thus to try their obedience, to bow their wills, and so to make them tractable and obedient in these other 〈◊〉 weighty things of the Law, 1 Cor. 9. 9, 10. And lastly, though their dignity, as sons, was not altogether keep 〈…〉 up from them, 2 Cor. 6. -16, 18. yet it was but fell 〈…〉 made mention of; and the Promise, the charter of their inheritance, kept up under a dark veil, 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage, as if they had not been sons but servants, chap. 4. 3. Wherefore the Law was our Schoolmaster, saith he. 4. God's great design and scope in all this pedagogy of the Law, was, that thereby souls might be directed unto Christ, and made to close with Him for righteousness, Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience, did convince them how far they were from that exact righteousness, which God required; and that therefore they behooved to seek for righteousness some-where else, which was enforced by the threatenings of the Law, showing that otherwise they would perish. The Ceremonies, Sacrifices, and frequent Washings, did also tend to this, even to convince them of, and to keep their eye fixed upon their own filthiness and deserved damnation, and to make them seek for righteousness, satisfaction to provoked Justice, and the expiation of their sin, in that alone sacrifice of the death and blood of Christ, Heb. 9. 9, 10, 11. for, saith he, The Law was our Schoolmaster to bring us unto Christ. 5. The Godly, under the Old Testament, were justified by Faith, laying hold upon Christ for righteousness, even as we are now: for, saith he, The Law did bring us to Christ, that we might be justified by Faith.

From Vers. 25. Learn, 1. The proposing unto ourselves to bring about a good, necessary and spiritual end, is not sufficient to justify our use-making of whatsoever means, we may conceive to be, or sometimes have been approven of God, as conducible for that end, except those means have a present stamp of divine approbation for the using of them; God's end is to be endeavored by His own means: for, though the bringing of us to Christ for righteousness be as necessary now under the Gospel, as it was under the Law, and though the pedagogy of the Law of Moses was an approven mean for bringing about that end under the Old Testament; yet Paul will not grant, That therefore it should now be made use of in order to that end, because under the days of the Gospel, the ty of divine authority enjoining the use-making of that Schoolmaster, is ceased; But after that Faith is come, we are no longer under a Schoolmaster, saith he; and therefore are not to subject ourselves unto him. 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church, that hereby they may be constrained to flee unto Christ for righteousness, Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate, as the rule of their obedience, Eph. 6. 1, &c. and though the exact righteousness, required in the Law, doth serve as a glass, wherein even the Renewed may see their manifold failings, Rom. 7. 14, &c. and so be necessitated to betake themselves daily to the blood of sprinkling for pardon, Rom. 7. 25. (In which respects, the moral Law may be called a Schoolmaster, even to the Christian Church, and a Schoolmaster to bring them to Christ) yet the Christian Church is fully freed from that legal dispensation of the Covenant of Grace, which was added to the Covenant-promise upon mount Sinai, which what it was, is explained, ver. 19. doct. 2. and ver. 24. doct. 3. For after that Faith is come, we are no more under this Schoolmaster, saith he.

From Vers. 26. Learn, 1. The Church of God under the New Testament, as to her outward state, is in a state of Sonship or Adoption, which noteth her freedom from that rigor and servitude, under which the ancient Church was through the outward legal dispensation of the Covenant of Grace, chap. 4. 3. and the truly godly have some peculiar dignity added in relation to the grace of Adoption over and above what Believers under the Old Testament had, in so far as the veil of that legal dispensation being removed, the generality, at least, of Believers now have more ready access to the Covenant-promise, and a clearer insight in, and knowledge of all those privileges, which belong unto them as the sons of God, Heb. 12. 22, 23, 24. for, taking what the Apostle saith of their being the children of God in both or either of those respects, his intended scope is brought about, which is to show, That the Christian Church is not under the pedagogy of that Mosaical dispensation, even for, or, because ye are all the Children of God, saith he. 2. Though Faith in the Messiah to come, did entitle Believers under the Old Testament, to the dignity of Sons and Daughters to the Lord Almighty; yet Faith in Jesus Christ already come, doth add some peculiar dignity of Sonship upon the Christian Church, and especially upon Believers in it, even that which is presently mentioned in the preceding Doctrine, the Lord having been pleased to make the Churches full growth, and utmost perfections, (as to her privileges, and outward state and measure of access) to tryst with His Son's coming in the flesh, that so His entry to the world might be more stately, as being accompanied with such a measure of royal munificence, Heb. 11. 40. for, saith he, Ye are all the children of God by Faith in Jesus Christ, to wit, already come.

Vers. 27. For as many of you as have been baptized into Christ, have put on Christ. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29. And if ye he Christ's, then are ye Abraham's seed, and heirs according to the Promise.

THe Apostle (having proved that the Christian Church is freed from the mosaical dispensation, which was added to the Promise upon mount Sinai) seemeth in these verses, not only to confirm that, which he had presently asserted, of our being the children of God by Faith, because we are baptized into Christ, have put on Christ, are one in Christ; but also and mainly, to obviate an Objection yet more made use of by the false Apostles in behalf of Circumcision, which was not added upon mount Sinai unto the Promise, but given to Abraham with the Promise, as the initiatory seal of the Promise, Gen. 17. 10. whence, it seems, they argued, That notwithstanding all that which was added upon mount Sinai, was now abrogated; yet Circumcision was to be kept in the Church, as that without which none could be Abraham 's seed, or an heir according to the Promise. The Apostle's Answer cometh in effect to this, That Baptism into Christ, that is, which sealeth and signifieth our engraffing into Christ, (Rom. 6. 4.) was substituted in the place of Circumcision, and sufficient for compassing all those ends, for which Circumcision was instituted; and that because they who are baptized into Christ, do put on Christ, and so are in a manner incorporate, and make one body with Him, as a man is incorporated with his garments, from which the word is borrowed, ver. 26. Which incorporation of the Christian Church, and making all the members thereof one in Christ, he showeth is effectuated without any respect had to any difference of Nations, conditions worldly, or distinction of sexes, leaving them to gather, that Circumcision (which, by virtue of its institution, did serve for keeping up a distinction between Jew and Gentile, (Exod. 12. 48.) could have no influence upon this business, ver. 28. From all which he concludeth, Seeing Baptism doth testify and seal up Christ's interest in those who are baptized, as His and their union with Christ, who is the real Head of the blessed Race, through whom alone Abraham and his seed were to be blessed, That therefore ipso facto, and without anymore ado, they were Abraham 's seed, and apparent heirs of that heavenly inheritance, given unto Abraham by promise, and so, that there was no necessity, in order to this end, of joining them to the blessed Nation by Circumcision, as the ancient Proselytes were, and, as the false Apostles alleged, should yet be practiced, ver. 29.

From Vers. 27. Learn, 1. Though Circumcision the initiatory Seal, and leading Sacrament of the Covenant under the Old Testament, (Exod. 12. 48.) be now abolished with the rest of that ancient dispensation; yet, seeing the Church of God, even under the New Testament, is not wholly spiritual, but in part earthly and carnal, (Rom. 7. 14.) standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly, Joh. 3. 12. it hath therefore seemed good unto God to enjoin the celebration of some Sacraments in the Christian Church unto the end of the world, Mat. 28. 19, 20. which are in signification more clear, and in use less painful and burdensome; and particularly, He hath substituted Baptism in the place of Circumcision, which doth serve for all these spiritual uses now, which Circumcision did serve for then, to wit, all these uses which were of common concernment to the Church at all times, and not peculiar to the dispensation which then was: for, the Apostle, clearing how Circumcision was now abrogated, doth show how Baptism doth it in all those necessary uses for which it did serve; For as many of you as have been baptized into Christ, have put on Christ. 2. Among other uses for which Baptism doth serve, this is the first and chief, to signify and seal up our engraffing into, and union with Christ: there is an external visible union, consisting in external covenanting, and serious profession of Christian Truths, either personally or parentally, which is sealed up to all visible Professors absolutely; for, they are in Him externally, Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely; for, they are in Him savingly, Rom. 8. 1. and to all the Members of the visible Church conditionally, if so they come up to the terms which Scripture calleth for, as necessary in order to union with Him, to wit, saving Faith: for, this much the Apostle doth import, by saying, we are baptized into Christ, even that our engraffing into Him is signified and sealed by Baptism. 3. Baptism doth also signify and seal our putting on of Christ, to wit, by Faith; for, by Faith we make application of Christ unto ourselves, Joh. 6. 40. and Christ so applied, serveth for the same use to the soul, which garments do serve to the body; He covereth our loathsome nakedness, Rev. 3. 18. and is also for an ornament unto us, Eph. 5. 27. He communicateth heat and warmness, even those sweet refreshing influences of His Spirit, for life and godliness, Cant. 1. 2. and 2. 5, 6. And Christ is thus, and for these ends put on in Baptism; partly, because Baptism engageth all who are baptized, to put Him so on, Rom. 6. 4. and partly, because those who are baptized inwardly by the Spirit, as well as outwardly by Water, do actually and really put Him on, 1 Pet. 3. 21. As many as are baptized into Christ, have put on Christ; It's a metaphor taken from garments which men put on to cover, adorn, and keep themselves warm.

From Vers. 28. Learn, 1. Though Christian Religion abolish not those civil distinctions, which are between Nation and Nation, Master and Servant, 1 Pet. 2. 18. or the dignity of the one sex above the other, 1 Cor. 11. 7, 8, 9. Yet it layeth no weight upon any of these as to the point of access unto Christ and use-making of Him. Whatever Nation, rank, or sex a person be of, it is all one in this matter; none are debarred from Christ, nor yet the more accepted by Him for any of these things; for, having spoken of putting on Christ, he subjoineth, there is neither Jew nor Gentile, Greek, &c. 2. After, and upon Christ's coming in the flesh, the door of Free-grace hath been much more enlarged beyond what it formerly was; so that the Greek and Gentile have all restraints taken off, and a like ready access with the Jews to Jesus Christ: for, the Apostle's main scope in this verse, is to show, that there is no difference now between Jew and Greek; and by consequence, that Circumcision, which was one main part of the partition-wall betwixt them, was not any longer to stand in force; and what is spoken of the bond and free, male and female, seemeth to be added for illustration and confirmation of this Truth only, except he doth also hint, that those restraints which were upon bondmen, and the female sex, as to the enjoying of some privileges under the Old Testament, (Gen. 17. 10. Lev. 22. 10.) were now also taken off; There is neither Jew nor Greek, bond nor free, male nor female. 3. There is an union among all those who are baptized, whereby they make up, as it were, but one man, to wit, all visible Church-members of all Nations, of every condition, and of both sexes, make up one politick Body, having by divine appointment the same Laws, Government, the same kind of Office-bearers, and spiritual Courts, and enjoying the same privileges, 1 Tim. 6. 13, 14. And all real Believers make up one mystical and spiritual Body, as being animated, acted and ruled by one and the same Spirit of Jesus, Act. 15. 8, 9. for, saith he, They are all one, or, one man. 4. The bond and ty of the Churches union, is Jesus Christ. And according to the nature of that union, which is between Him and them, whether external and by a profession only, or internal and by virtue of saving Faith also, So is the nature of that union which is among themselves, either external or political only, or internal and mystical also; and the more that any be united and keeped near to Christ, he will be at greater nearness unto these who are Christ's: for, having spoken of their putting on Christ, he subjoineth, ye are all one in Christ Jesus.

From Vers. 29. Learn, 1. By virtue of our Baptism, and our putting on of Christ in Baptism, a right and interest in, and over us, doth accresse to Christ, so that we become in a peculiar manner His, seeing in Baptism we enter an open and professed engagement to be wholly and only the Lord's: for, in place of resuming, If ye, being baptized into Christ, have put on Christ, (which was the foundation of the present inference laid down, ver. 27.) he resumeth, If ye be Christ's, implying the one of these doth follow upon the other. 2. The Christian Church, or all who are given over unto Christ in Baptism, are Abraham 's seed, and heirs of the promised inheritance, to wit, with regard had to that distinction of seed, ver. 8. doct. 8. And hence it followeth, that the charter of this inheritance, or the Covenant betwixt God and His People, hath been always for substance one and the same, and that the Church of the Old and New Testament are both one, even the self-same seed of Abraham, differing in nothing further than a man of perfect age, doth differ from himself being a child, and that there is but one Faith, one Salvation, and one way of obtaining the same, under both Testaments: for, saith he, If ye be Christ's, ye are Abraham's seed, speaking to the Christian Church. 3. Though all those fore-mentioned, be the same under both Testaments, yet there are some accidental differences, whereof one lieth in the different ways of incorporating persons unto that blessed society to whom the heavenly inheritance doth appertain, which then was by being circumcized, in evidence of their subjecting themselves wholly to that burdensome administration, under which the Church then was; But now it is sufficient to be baptized, and by so doing to subject ourselves unto Christ: for, (in opposition to the false Apostles, who still maintained that none could be Abraham 's seed, except they were circumcised, and would subject themselves to the Law of Moses) the Apostle affirmeth, If ye be Christ's, then are ye Abraham's seed, &c.

Vers. 1. NOw I say, that the • eir as long as he is a child, differeth nothing from a servan • , though he be lord of all. 2. But is under tutors and governors, until the time appointed of the father.

THe Apostle (being yet further to clear the Churches freedom from that legal external policy of the ancient Church, whereof he spake so much, chap. 3. ver. 19, &c.) doth use another similitude taken from a pupil, and his tutors and curators. And, first, having made a transition usual to him, when he is more fully to explicate any former purpose, (See chap. 5. 16. 1 Cor. 15. 50.) he setteth down the similitude in these verses to this purpose, That a child though he be heir and owner of all his fathers inheritance in hope, and as to right, yet so long as he is a minor, and under age, he differeth nothing from a servant in point of subjection, and as to free government and enjoyment of his rights and goods, ver. 1. and this because he himself is ruled, and his estate managed by tutors and curators; the continuance of which subjection, the Apostle showeth is ordinarily limited unto the time prescribed by the father, longer than which the heir is not to remain in that state of subjection to his tutors, ver. 2. There are indeed other limits of children's minority prefixed by the Law, besides the Will of the father; but he mentioneth this, because it only doth quadrate to the present purpose, for which the similitude is made use of.

From this usual custom among men, approved of here by the Spirit of God, being considered in itself, and without respect had to that spiritual purpose unto which it is applied afterwards. Learn, 1. So licentious is youth, where there is no restraint, and so foolish, as being destitute of experience, and more ruled by the inundation of impetuous passions than force of reason, That it is much conducing (both for a man's self, and for the public good of the society among whom he liveth) he be first subjected unto others, and made to obey as a servant, (whereby in progress of time he may attain some wisdom and experience) before he have absolute power to dispose of his own estate, and obtain dominion over others; otherwise it could not be so generally agreed unto by all parents, and in all nations: that the heir as long as he is a child should differ nothing from a servant, which the Apostle speaketh of as an approven custom, and excepted against by none. 2. It is the duty of parents, as to provide a competent portion for their children whereupon they may live, when they themselves are dead and gone, so to do what in them lieth to secure their portion for them; lest it be delapidated by their children's folly, or any other way rendered useless unto them: for unto this end are tutors and curators provided by the father unto the child; But he is under tutors and governors. 3. Though parents are not to give unto their children just cause of irritation, Col. 3. 21. yet they ought not to please them to their hurt, but in some things must cross their humor, to wit, especially when their so doing tendeth evidently to their children's good: for, though the heir, even when he is a child, would affect liberty, and absolute dominion over his own estate; yet the wise parent must keep him under subjection to tutors and governors. 4. It is no small mercy unto children when God doth prolong the life of parents until they themselves attain to so much age and experience, as may enable them to manage their own affairs; seeing otherwise their person and estate must come under the tuition, government, and reverence of others, who possibly may prove their unfriends: for, they must even be under tutors and governors. 5. Parents would labor to carry themselves with so much equity, wisdom and streightnesse in providing a worldly portion for their children to live upon, as they do not disoblige those with whom they have commerce; that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others, even those whom they shall be necessitated to appoint for tutors and governors. 6. It is the wisdom of parents to place no such trust of their children and means upon any, though otherwise never so much trust-worthy, but that they be limited in, and at a set time be obliged to give an account of their trust. Power and trust is a thing so dangerous, that if it be at the entrusted party's option, there are but few who willingly do part with it: Therefore, as for one reason, it is marked here, as a part of the father's providence to prescribe a time, longer than which his child is not to be under tutors and governors; Until the time appointed by the father, saith he.

Vers. 3. Even so we, when we were children, were in bondage under the elements of the world.

HEre he applieth the similitude, showing the Church when she was in her infant-state under the Old Testament, was kept in bondage and subjection under that rigid and strict administration or outward policy which then was, and served for an A B C, or, a rough Rudiment, whereby the ancient Church was instructed, for the most part, by resemblances taken from earthly and worldly things. The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth, is already marked, chap. 3. ver. 15. doct. 2. Learn, 2. The Church of God under the Old Testament, was in a state of nonage, and as an infant or child, first, for quantity, as being contained in narrow bounds, once of one family, Gen. 4. 3, 4. and at most, but of one nation, Psal. 147. 19, 20. Secondly, in understanding; for although some persons were then endued with more excellent gifts of wisdom and knowledge, than any now, such as Abraham, David, &c. And though many, even under the New Testament, are but in understanding children and babes, Heb. 5. 12. yet (considering the more clear revelation of the Gospel, which now is, 2 Cor. 3. 18.) we not only have an opportunity of attaining to much more knowledge now, than they had then, Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was, Mat. 11. 11. Yea, and those of them who excelled most in knowledge, did see but afar off, Deut. 18. 18. and through a cloud of many dark Ceremonies, Heb. 9. 9. which now are removed: for, speaking of the Jewish Church before Christ came, of which himself was one, he saith, When we were children. Doct. 3. The ancient Church was also in a state of bondage: not as if the Godly among them had not been heirs by Faith of the heavenly Inheritance, and partakers of the privilege of Adoption, (for so the similitude should not hold, which compareth the Church then to a child who is heir, and by right, lord of all things) but, first, they were tied to a number of ceremonial observances, or worldly rites and figures, which were a kind of bondage and slavery to the outward man, Act. 15. -10. Secondly, their inward man was under some degree of bondage also, in so far as by the rigid administration which then was, duties were with much strictness pressed, and covenanted influence for through-bearing in duty, and grace for pardoning their neglect of duty but sparingly revealed, Joh. 1. 17. We, when we were children, were in bondage, saith he. Doct. 4. The multiplying of bodily significant rites in the matter of Worship, is a bringing of the Church unto a kind of bondage, and a reducing of her to a state of infancy and minority: for, therein did consist a great part of that bondage wherein the ancient Church was, even that they were under the elements of the world.

Vers. 4. But when the fullness of the time was come, God sent forth His Son made of a woman, made under the Law, 5. To redeem them that were under the Law, that we might receive the adoption of sons.

HE applieth the similitude yet further unto the Churches freedom from the fore-mentioned bondage, which he showeth was brought about at the time resolved upon by God, as most fit for that business; as which time, and in order to the purchase of this freedom, God sent His own Son, the second Person in the blessed Trinity, to the world, who was in a miraculous way incarnate, as being conceived in the womb of a virgin (Isa. 7. 14.) without the company of any man, Mat. 1. -18-. and being so incarnate, did subject Himself both to the precepts (Mat. 3. 15.) and curse of the Law, Philip. 2. 8. This is, ver. 4. Whereby was brought about, first, the delivery and redemption of those who were under the Law, to wit, of all the Elect, from the curse of it (chap. 3. 13.) and of the whole Church in general from that rigor and servitude under which she was as to her outward state, Eph. 2. 15-. for, except this be taken-in under the redemption spoken of, the Apostle's main scope (which is to put a difference betwixt the Church under the Old Testament, and the Church under the New, as to her bondage and freedom) should not be touched; especially seeing Believers then, were redeemed from the curse of the Law, as well as Believers now, Habak. 2. -4. And, secondly, hereby was procured our receiving or enjoying the Adoption of sons, whereby is not meaned only the benefit of Adoption in itself, (for Believers under the Old Testament were the adopted children of God, Jer. 31. -9.) but also, and mainly a clearer manifestation of that privilege, and a more free use and fruition of it, whereby the Godly under the New Testament do not only attain to a clearer insight in their Adoption, and the dignity following upon it, Rom. 8. 15. but also to the actual enjoyment of their Inheritance in part, or of the graces of God's Spirit in a greater measure than the ancient Church did, Jer. 31. 33, 34. which is held forth as a consequence of our freedom from that rigorous discipline and government under which they were.

From Vers. 4. Learn, 2. The time when God in His providence bestoweth a mercy upon His Church, or particular Believers in the Church, (1 Pet. 5. -6.) will, upon an exact survey of all circumstances, be found the full time, in so far as it is in the most considerable respects the fittest time for the bestowing of it, which holdeth also with the time wherein He afflicteth His People, 1 Pet. 1. 6. He doth all things well, and in season, Psal. 94. 18. for, in place of saying Christ was sent unto the world at the time appointed of the Father, relative to that part of the similitude, which is, ver. -2. he saith, When the fullness of time was come, God sent forth His Son. 2. We are not to wonder, or curiously inquire, why Jesus Christ did come no sooner to the world, or why the Churches delivery from her external bondage was so long delayed, seeing all these things were so ordered of God, and did come to pass in the full and fit time; When the fullness of time was come, God sent forth His Son. 3. Jesus Christ had a being and subsistence before His incarnation, He was even from all eternity truly God, Prov. 8. 23. for, He is first sent forth before He was made of a woman. 4. The Father cannot but accept the obedience of Christ in name of those for whom it is offered, and who do lay hold upon it by Faith; seeing Christ did not come of Himself, but was sent by the Father to pay, in obedience to the Law, that He might redeem those that were under the Law: for, God sent His Son, to wit, not by dispatching Him from one place to another (for the Son being God, is present in all places, and can be absent from none) but by making Him appear invested with the human nature, which before He was not. 5. Jesus Christ is God's Son in a way proper to Himself alone as being His only Son by nature, Joh. 1. 14. the eternally begotten Son of the Father, Psal. 2. 7. and the express Image of the Father's Glory, Heb. 1. 3. for, it is of Him he speaketh, while he saith, God sent His Son. 6. It behooved our Mediator to be true man, God's unchangeable justice so requiring, that the same nature which sinned should also suffer for sin: for, He was made of a woman. 7. Christ's human nature was miraculously formed by the holy Ghost in the womb of a virgin without the company of any man; whence it followeth, that He was free from the guilt of Adam 's first sin, and consequently of original sin, which descendeth from Adam unto all his posterity, who come of him by ordinary generation, Gen. 5. 3. but Christ did not so come of him; for, He was made of a woman, and not begotten by a man, Mat. 1. 18. 8. The body of Christ was not created in Heaven, and conveyed to the womb of the virgin, and from her to the world without taking of its substance from her, as water is conveyed through a conduit, but it was framed in the virgin and of her substance: for, He was made of a woman. 9. Though there be two natures in Christ, as being both God and man, yet He is but one person; for, the same Son who was sent by the Father is made of a woman. 10. By virtue of this personal union of the two natures in Christ, those things which are only verified in the one nature, are attributed unto, and spoken of the whole Person; for, to be made of a woman (which agreeth only to the human nature) is ascribed to the Person of the Son; God sent forth His Son, made of a woman. 11. Jesus Christ being thus incarnate, was in respect of His human nature, while in the state of humiliation, truly subjected to the Law, and accordingly conformed Himself unto it, whatsoever Law it was whether general or moral, which all men are obliged unto, Luke 2. 5 • . or more special, positive, and ceremonial, which the Jews and children of Abraham were bound to obey, Mat. 3. 15. or yet more particular of a Redeemer and Savior, which He Himself only was obliged unto, even to die for us, Psal. 40. 6, 7, 8. for, saith the Apostle, He was made under the Law. 12. Though Christ, as He was a creature, whose will cannot be the supreme Law, was thus bound to subject Himself to the Law; yet it doth not follow hence, that therefore He did not fulfill the Law for us, but for Himself only, because this obligation did flow from His taking-on the human nature, which He did freely and for our good: for, upon His being made of a woman, He was also made under the Law, other ways He was free from the Law.

From Vers. 5. besides what is marked upon chap. 3. ver. 13. Learn, 1. Not only Christ's death and sufferings, which commonly go under the name of His passive obedience, but also His active obedience to the Law, in all those things, and those things only wherein we were obliged, is imputed unto us as our righteousness & price, whereby we are redeemed from the Law's curse: for, He was made under the Law, that He might redeem them that were under the Law. So that the price of our Redemption and His subjection to the Law, are of equal extent. 2. As all men by nature are under the curse (Eph. 2. 3.) and irritating power of the Law (Rom. 7. 5.) and the Jewish Church were under that ancient rigid dispensation of the Law, binding them chiefly to the observation of many costly and burdensome ceremonies; (See ver. 3.) so no less was required in order to a Redemption, whether from the one or the other, than the incarnation of the Son of God, and His obedience (both by doing and suffering) to the whole Law of God: only with this difference, the Elect were redeemed under the Old Testament from the curse and irritating power of the Law, by virtue of Christ's obedience, while it was yet to be actually performed: for, though it be otherwise in natural causes, yet a moral cause, not present in being, but only supposed as future, may have its effect: but the Redemption of the Jewish Church from that rigid dispensation of the Law, was not effectuate before Christ was actually incarnate, and did give real obedience to the Law, God having so ordered that those legal shadows should not evanish until Christ the substance of them did come: for, it is with relation to this, as a main part of his present scope that the Apostle saith, God sent forth His Son, to redeem them that were under the Law. 3. The outward administration of the Covenant of Grace under the Old Testament, had some infl • ence upon the ancient Church, even as to the inward state of particular Believers, in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now; yea, and some particular persons were endued with greater gifts of the Spirit than many now are; Yet greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel, if we respect the body of the Church and Faithful in general, than was bestowed before Christ came: for, the Apostle putting a difference betwixt those two times, speaketh of receiving the adoption of sons, as a thing proper to the days of the Gospel; not as if the Spirit of Adoption had been altogether withholden from the ancient Church, but because it was then tempered with the spirit of servitude, the way to Heaven not as yet clearly manifested, Heb. 9. 8. and is now bestowed in a more ample, clear and plentiful measure; for, it is not unusual in Scripture that this should be affirmed of one, and as it were tacitly denied of another, which is more illustrious in one than in another, though it be common to both, Mat. 15. 24. according to which rule the following sixth verse must be expounded.

Vers. 6. And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

HE giveth an evidence of their having received the adoption of sons in a more clear and plentiful measure under the New Testament, to wit, God's sending forth the holy Spirit, the third Person in the blessed Trinity, and making Him manifest His presence by His special and supernatural gifts in the hearts of Believers, whereby they were enabled like little children to own and incall upon God as their Father; and this without any distinction of Jew or Gentile, which seemeth to be hinted at by the two epithets given to God, both signifying the same thing, the one Abba, a Syriac word, which language was then commonly spoken among the Jews, the other a Greek word, rendered Father, which was most commonly used among the Gentiles: Now this of God's sending forth His Spirit under the New Testament, is not to be so understood, as if He had not been sent forth into the hearts of Believers under the Old Testament, but that He is now poured-out in a greater measure, Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity, the Father, the Son, and the Spirit, all spoken of here; God hath sent forth the Spirit of His Son. 2. The Spirit here spoken of, is not a naked quality, or operation and work only, but a person subsisting of Himself, as appeareth from this, that He is said to be sent forth, which agreeth only to persons; God hath sent forth the Spirit of His Son. 3. He is a divine Person, and no mere creature; for He dwelleth in the hearts of all Believers, which can be said of no person but God; God hath sent forth the Spirit of His Son into your hearts. 4. The holy Spirit proceedeth both from the Father and the Son; for, He is sent by the Father, and is the Spirit of His Son; and is so called here, because the Apostle is to evidence their sonship by the operation of this Spirit; which sonship of theirs, is grounded upon Christ, Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them, must also have the Spirit of God given to reside, not in their brain only, to fill them with the gifts of knowledge, as He may be in Hypocrites, Mat. 7. 22. but in their hearts also, by making a gracious change there, Eph. 4. 23. to be diffused from thence, as from the first principle of life, (Prov. 4. 23.) through all the faculties of the soul, and members of the body, 1 Thess. 5. 23. for, saith he, Because ye are sons, He hath sent forth the Spirit of His Son into your hearts. 6. According as Believers do attain to a larger insight in this excellent benefit of Adoption, and a greater measure of the fruits of it, there will be a proportionable measure of the Spirit's in-dwelling and manifesting of Himself in His gracious operations, especially in His assisting and furnishing for the duty of Prayer: for, he proveth they had received a clear insight in this privilege of Adoption, and the more free use and fruition of it, because the Spirit was more plentifully bestowed to dwell in their hearts; And because ye are sons, saith he, God hath sent forth, &c. 7. Though the exercise of Faith, Love, Hope and other graces in the duty of Prayer, and at other occasions, doth flow from the renewed, soul, as the proper inward and vital cause of those actions, so that properly we, and not the Spirit of God, are said to believe, repent, pray, &c. Rom. 10. 10. Yet, because the Spirit doth not only create, and preserve those gracious habits in the soul, (Ezek. 36. 26.) but also exciteth the soul to act, and assisteth it in acting according to them. Philip. 2. 13. without which actuating, exciting and assisting grace, habitual grace in us could do nothing, Joh. 15. - 5. Therefore is it, that the exercise of those graces is ascribed to the Spirit of God, as the external efficient cause thereof; for which reason, our affectionate and believing Prayers are ascribed here unto Him; God hath sent forth the Spirit of His Son, crying, Abba. 8. There is an holy vehemency and fervor required in Prayer, opposit to careless formality, and deadness: for, praying is here called crying, which is an usual evidence of fervency and earnestness; and the doubling of the word Father, maketh for the same purpose; Crying, Abba, Father, or, Father, Father. 9. This holy vehemency and fervor consisteth not so much in the lifting up of the external voice, as in the inward bensal and serious frame of the spirit; it is a cry, not of the mouth, but of the heart; Into your hearts, crying. 10. Besides this fervency and earnestness requisite in Prayer, there would be also a confident familiar owning of God, joined with reverence to Him as a Father: for, the Spirit maketh them to call upon Him by the name of Abba, Father.

Vers. 7. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

HEre he concludeth from what is said, first, That under the New Testament we are no more servants, as being redeemed from that legal yoke of bondage, under which the ancient Church was; And, secondly, That we are sons, and by consequence heirs of God, which is verified mainly in real Believers under the New Testament, in so far as they are sons come to age, and heirs past tutory, actually partaking of their father's inheritance in a larger measure than Believers did under the Old Testament, as was explained, ver. 5. All which privileges are bestowed upon us through Christ, and through virtue of His coming unto the flesh. Doct. 1. It is a safe way of reasoning upon the observation of the saving effects of God's Spirit in ourselves, to conclude that we are in a state of grace, even the adopted Children of God: for, the Spirit of God by the Apostle doth so reason in this place, Because He hath sent forth His Spirit into your hearts: wherefore thou art no more a servant, but a son. 2. The rare privileges which are bestowed upon Believers chiefly under the New Testament, as they do exceed in some degrees those, which the generality of Believers enjoyed under the Old; so they are many, and all of them so linked together, as in one golden chain, that where one of them is, the rest are also: and it is our duty, having attained to know our enjoying of any one of them, thence to gather that we have all the rest: for, the Apostle reckoneth a number of such privileges, which, as to the degree wherein they are bestowed, are proper to the days of the Gospel, and doth always from the former infer the latter; Wherefore thou art no more a servant, but a son; and if a son, then an heir of God. 3. Though the natural Son of God be only one, even Jesus Christ, the only begotten of the Father, Joh. 1. 14. yet every man who hath the Spirit of God dwelling in his heart, is His son by grace and adoption, even they who by nature are children of wrath, Eph. 2. 3. for, from God's sending forth His Spirit into their hearts, he concludeth, Wherefore thou art a son. 4. Our right to the heavenly inheritance, as also the possession of it, whether that which is begun here in the Kingdom of Grace, or, which shall be completed hereafter in the Kingdom of Glory, doth follow upon our sonship and adoption; so that God, of rebels doth first make up sons, and then none can challenge Him of injustice for bestowing upon us the inheritance of children; And if a son, then an heir of God, saith he. 5. As none since the fall ever was, or shall be lifted up to that high dignity of being sons and daughters to the Lord Almighty, or could lay any just claim to Heaven and Glory as his inheritance, but by virtue of Christ's obedience and death, whereby all those high and precious privileges, being formerly forfeited and lost, were again recovered: So, the actual exhibition of Christ in the flesh, and the real payment of the price by Christ, did bring with it (God having so appointed) a larger measure and higher degree of those privileges to be bestowed upon Believers after that time, than was ordinarily enjoyed by Believers formerly: for, he is speaking here mainly of that higher degree of freedom, and of that more evident and clear fight of, and right to the inheritance, together with the fuller measure of its possession in the Graces of God's Spirit, which is proper to the days of the Gospel; and showeth all this cometh through Christ, to wit, His actual incarnation, obedience and death.

Vers. 8. Howbeit, then when ye knew not God, ye did service unto them which by nature are no gods. 9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

THe Apostle (having now sufficiently confirmed by Scripture and Reason, the Church's freedom from that ancient legal dispensation, and more especially from the Ceremonial Law) doth now, in the second part of the chapter, labor upon their affections, to work them up towards the embracing of this Truth, both by sharp reproofs, and most affectionate insinuations.

And first, that he may fasten a reproof upon them for their begun defection the more convincingly, he showeth, when that legal dispensation was in force, they, to wit, the Galatians who were of the Gentiles, were ignorant of the true God, and worshipped for gods those things which by nature and really were no gods, but in opinion only; and consequently they were not born or brought up under the pedagogy of the Law, as the Jews were, who therefore might pretend some excuse for their unwillingness to depart from it, which those Galatians could not, ver. 8. And secondly, that he may make their defection yet more inexcusable, and convince them of great ingratitude to God in it, he mentioneth the happy condition which they were brought unto before they made this defection, to wit, they had attained to the knowledge of God in Christ, and this not by any industry of their own, Rom. 9. 16-. or for any merit or worth in them, Deut. 7. 7. but were herein prevented by mercy in God, who had first known them, having from all eternity elected (Eph. 1. 4.) and in time effectually called them to the knowledge of Himself, Gal. 1. 15, 16-. Thirdly, from those grounds he doth with a kind of admiration at their ingratitude and folly, fall upon them with a sad reproof for their turning again, and desiring to be in bondage, and under subjection to the observation of those Mosaical Elements, or Ceremonies, (See ver. 3.) which he calleth weak, as having never had any power in themselves to produce any spiritual effect, Heb. 9. 9. and now under the Gospel have not so much as any figurative or sacramental use, which formerly they had, as being shadows of Christ to come, Col. 2. 17. he calleth them also beggarly and poor, as not being able to afford any solid consolation unto those who observed them: now the Apostle calleth their defection a turning again, and desiring to be again in bondage; not as if they had been ever under that yoke formerly (for, this were contrary to ver. 8.) but it was a going backward from that measure, towards which they had already advanced; and the word again, relateth to their act of turning, and desire of bondage, for they had been under bondage formerly, to wit, unto Idolatry, from which they were converted: But it doth not relate to the weak and beggarly elements under which they never had been, ver. 9.

From Vers. 8. Learn, 1. However Nature's light doth serve to make us know there is a God, and that He ought to be served, Rom. 1. 19. yet all the knowledge of God thereby attained, is nothing else but ignorance, in so far as it leaveth us destitute of the knowledge of God in Christ, without which there is no salvation, Act. 4. 12. for, in this respect, these Galatians are said to have been ignorant of God, while they lived in gentilism, although even then they had some knowledge of God, as other Gentiles had, Rom. 1. 19. Howbeit, them when ye knew not God. 2. When people are destitute of that knowledge of God which the written Word affordeth, or though they have it, yet will not follow it, but give themselves up to be guided by those notions of a Deity with which the light of Nature doth furnish them, they cannot but miscarry far in their apprehensions of God, and in the nature of that worship which is due unto Him: for, the Galatians, following this guide, did worship plurality of false gods, when they ought to have satisfied themselves with that one only true God, Mat. 4. 10. Ye did service unto them which by nature are no gods. 3. Men are naturally inclined to feign some representation of the Godhead unto themselves by things which incur in the outward senses, whether Sun, Moon, Stars, Gold, Silver, Wood, or Stone, that hereby at first they may be only kept in remembrance of God, Exod. 32. 1. from which they do easily advance further to give divine worship unto those images and representations, and so do service unto those who by nature are no gods, as these Galatians did. 4. There is not any kind of religious worship or service, under any name whatsoever, to be given unto any creature, but to God only, as the giver of it would not commit idolatry: for here, the doing of service unto those who by nature are no gods, is condemned, and it is the same worship and service, as is clear to any who understand the first language, which the Papists affirm may be given to Saints and Angels. 5. It is not unprofitable, but very necessary sometimes for converted Christians, to be put in remembrance of that sinful and miserable case wherein they were before conversion; and this, as for other reasons, so, that hereby they may be made to prize, highly esteem, and be thankful to that free grace which shown pity on them: for, so the Apostle mindeth them of the time when they knew not God. 6. The moe of outward engagements unto a sin or error by education, or former instruction, are lying upon a people or person, they are in some sense the more excusable, and, at least, to be pitied, Act. 17. 30. and the fewer engagements there be of that kind, they are the more inexcusable, and the less to be pitied: for, he aggregeth the sin of those Galatians in hankering after the Jewish Ceremonies, from this, that then, or in the time of the Churches minority (spoken of, ver. 3.) they were not under that yoke, and so not engaged by education and former instruction to adhere unto them, as the Jews were; Not knowing God, they served them which by nature were no gods.

From Vers. 9. Learn, 1. Such are the riches of mercy in God, that He doth sometimes convert and save the most debauched and graceless sinners; and therefore we are not to despair even of such: for, these Galatians, who did once serve idols, were afterwards made to know God, as the word signifieth, and were known of God. 2. People would labor to inform themselves in the knowledge of God according to the written Word, as they would remove an otherwise invincible bar standing in the way of their conversion; for, God can neither be served, obeyed or trusted upon, except He be known: Hence the converted state of these Galatians, is set forth by their knowing of God; But now after ye have known God. 3. Then is God known aright and savingly, when He is known in Jesus Christ, according as He is held forth in the Gospel, without whom, God is a consuming fire, and in and through whom, He is well pleased, Mat. 3. 17. for then, and not while then, are the Galatians said to know God, when they knew Him in Christ revealed in the Gospel; But now after ye have known God. 4. So tender ought we to be of God's honor in the work of man's conversion, as that we maintain or affirm nothing which may, though but seemingly, ascribe the praise of that work, either in whole, or in part, to man's own free-will, industry and pains, or withdraw any part of it from the alone efficiency of God's powerful and free grace, who worketh in us both to will and to do, Philip. 2. 13. Hence the Apostle, having spoken of their knowing God at their conversion, which might seem to attribute somewhat to themselves, he addeth by way of correction, or rather are known of God, ascribing thus the whole work of their conversion to God's preventing grace. 5. Sinners in an unconverted state, are such of whom God taketh no notice or knowledge, to wit, so, as to be familiar with them, or to communicate special and saving blessings upon them; as also the contrary is implied to be the privilege of true Converts, while he saith those Galatians, now converted, were known of God, which implieth, that before conversion they were not known of Him in the sense here meaned: Or rather are known of God. 6. The more of mercy hath been received by a people or person, and particularly the greater measure of knowledge they have attained unto, their after declining is capable of the moe sad and weighty aggravations, but chiefly the scandalous failings of the truly Regenerate, are extremely heinous: for, he mentioneth their knowing God, and being known of God, hereby to aggrege their apostasy and defection. 7. Holy zeal will teach a man to speak with so much contempt, as reason will afford him warrant for, of anything which is so pleaded for, as to encroach upon the honor due to Christ, or upon any of His Offices, whatever respect hath been due, or yet is, to that thing otherwise: for, though the Levitical Ceremonies were once to be religiously observed, as a part of divine Worship leading to Christ, chap. 3. 24. and though they were even at this time, when the Apostle wrote, to be held, and were held in some esteem, the free use of them being permitted to the weak Jews until they should have an honorable burial, Rom. 14. 3, &c. and this justly, because they were once a divine Ordinance; yet when the false Apostles did urge them upon the Gentiles, whether as a part of necessary commanded Worship, thereby encroaching upon Christ's royal and legislative Power, and tying the conscience where He left it free, or as a part of their righteousness before God, encroaching thereby upon Christ's Priestly Office, whose obedience and suffering is our only ransom and righteousness, Eph. 5. 2. the Apostle is bold to give them the name of weak and beggarly rudiments. 8. People may advance very far in the way of Christianity, and yet make a foul retreat afterwards in the course of defection and apostasy; which contributeth nothing to that foul error of the total and final apostasy of the Saints, (See chap. 1. ver. 6. doct. 6.) for, these Galatians, after they were known of God, turned again to the weak and beggarly elements. 9. Though Apostates and authors of defection pretend to never so much of reason to justify their apostasy and declining, Rom. 3. 31. and 6. 1. Yet, upon an exact survey, all their reasons will appear to be mere pretences, and their practice so absurd and irrational, that men of composed spirits, and not demented as they are, cannot but wonder at it: for, the Apostle falleth upon their defection, not without admiration at their absurdity and folly, How turn ye again to the weak and beggarly elements? saith he. 10. As defection and apostasy is a voluntary sin, and usually floweth from an itching desire after new-fangled Errors, arising from a kind of loathing at old Truths, 2 Tim. 4. 3. so, the more a man is carried with the full bensal of affection and desire towards a sin, he is the more guilty before God; for, their sin is aggreged from this, that they desired again to be in bondage: the word rendered desired, signifieth to will a thing earnestly and with great desire.

Vers. 10. Ye observe days, and months, and times, and years:

HE giveth an instance or example of those elements, unto which they had turned, to wit, their observing such distinctions of times for sacred use, as were observed by the Jewish Church, according to God's direction by Moses; and he giveth instance of a fourfold distinction of times, first, in Days, such were their Sabbaths, and newmoons, Numb. 28. 9, 11. Secondly, Moneths, to wit, the first (Numb. 28. 16.) and the seventh, Numb. 29. 1, &c. Thirdly, Times or seasons, whereby are meaned their anniversary feasts, as the Passe-over, Exod. 12. 3, &c. Penticost, Lev. 23. 16. and feast of Tabernacles, Lev. 23. 24. Fourthly, Years, to wit, every seventh year of release, Lev. 25. 2. and the fiftieth year of Jubile, Lev. 25. 8. Doct. 1. A Minister is not to insist upon the reproof of sin in general, but would wisely condescend upon some particular instances of those sins whereof the party reproved is guilty: for, hereby reproofs are more convincing, piercing, and not so easily slighted, or forgotten as otherwise: thus the Apostle giveth an instance of the sin formerly reproved, in their observing days, and months, and times, and years. 2. Though the placing of some difference among days and times be lawful, as the keeping one day of seven holy to the Lord above the rest, according to the fourth Command, and the setting a part of sometimes and seasons for certain civil uses, as sowing, reaping, keeping Fairs and Markets, Gen. 8. 22. as also the occasional sanctifying of some days when God calleth us to it, for the work of humiliation, or thanksgiving, Mark 2. 20. Yet all superstitious observation of days (See upon Col. 2. 16. Doct. 5.) is unlawful, as being here condemned either expressly or by consequence; Ye observe days, and months, &c.

Vers. 11. I am afraid of you, lest I have bestowed upon you labor in vain.

HE concludeth the former reproof, and maketh it nervous and piercing, by showing their defection was such, as if continued in, would render all the great pains and labor, which he, as a Minister of Christ, did undergo amongst them, to be for no purpose and in vain, as to any good which they should reap by them; in a word, it would condemn them: and to make his reproof the more taking, he doth sweeten it somewhat, while he expresseth their hazard, not as one unconcerned, and caring nothing for it, but as a tender father forecasting, and fearing what may hurt his dearest child. Doct. 1. The Office of the Ministry, being faithfully gone about, will not be found a life of ease, but hath so much of toil, labor, fainting and weariness going along with it, as any other employment whatsoever: for, Paul expresseth the conscientious discharging of his Ministry by a word, signifying not simply to labor, but to labor painfully, with much travel, toil, strife, and earnestness, even until fainting and weariness; Lest I have bestowed upon you labor, saith he. 2. A Minister ought not to satisfy himself in this, that he hath done his duty, without further care what fruit his labors have upon the people; but he must also be no less anxious and solicitous about the success of, and the people's profitting by his pai •• , than he was concerning his own through-bearing in the exercise of his Calling before the People; for, Paul did fear lest he had bestowed his labor in vain upon them. 3. The most lively Preachers and painful Ministers, will sometimes see so little fruit of their labors, and so much iniquity among the People of their charge, as may furnish them with just grounds to profess their fears, that few or none are saved by their Ministry: for, even Paul doth fear lest he had labored in vain among those Galatians. 4. A faithful Minister is not to sit down discouraged, and quit his station upon his observation of little or no fruit of his labors amongst the People, but must hold on in his duty notwithstanding, as knowing his labor will not be lost as to himself and from the Lord, Isa. 49. 4. for, Paul ceaseth not to warn, reprove and instruct these Galatians, although he feared lest he 〈◊〉 labored in vain among them. 5. It is hardly conceivable how men can live and die, maintaining both in opinion and practice the doctrine of justification either in whole, or in part, by their own works done in obedience to the Law, and yet be saved: for, Paul conceiveth his la 〈…〉 should be in vain among those Galatians, and consequently that they would be damned, if they did continue in th •• error chiefly, whereby they joined the works of the Ceremonial Law with Christ in the point of justification.

Vers. 12. Brethren, I beseech you, be as I am; for I am a ye are, ye have not injured me at all.

THe Apostle, knowing that these Galatians were alienated in their affections from him, and fearing lest from his present severity and sharpness towards them, they should apprehend that he was alienated from them also, Therefore he setteth himself to cure both the certain evil, and feared mistake; and this by requesting them, as Brethren, that they would keep intimate affection towards him as to another self, or as if he had been themselves; for, so much doth the expression (be as I) bear; and assureth them that he was so affected towards them, even the same which he formerly was, and that his present severity did not flow from hatred, or a spirit of private revenge against them, seeing they had never done any personal injury to him, to wit, but in so far as they had wronged Christ and Truth; and therefore leaveth it unto them to look upon him, as a man who was pleading the cause of Christ, and not venting any private grudge of his own. Doct. 1. Though the Servant of Jesus Christ must use severity in the way of reproof and rebuke towards those who are gone astray; yet, because people are apt to conceive, that his so doing doth flow from an imbittered spirit, and so to slight both him and his rebukes, (2 Chron. 18. 7.) therefore he would in wisdom sometimes mix his severity with gentleness, and his rebukes with exhortations and entreaties, as looking not so much upon what their sin deserveth, as what is most convenient for gaining them to repentance: Hence the Apostle, having sufficiently rebuked them, cometh now to request and entreat; Brethren, I beseech you, saith he. 2. As Error above any other sin, doth estrange the person erring from any who oppose them in their way, though they were even their most faithful Pastors: So it is the duty of Ministers not to be careless whether they have the affection of such or not, upon pretence that no cause of disrespect is given by them; but they are to follow on upon their erring people, and beg their favor and affection, if it cannot be other ways gained; and this mainly for the people's profit, and that hereby they may be put in a capacity to do them good: for, Paul, apprehending that these erring Galatians were estranged from him in their affections, he beggeth their favor, while he saith, I beseech you, be as I am. 3. The mutual love and affection betwixt a People and a Pastor, ought to be so intimate, as if they both were but one person, everyone minding the good of another, as of themselves, constructing aright of the actions of another, as they would have others construct of their own, and rejoicing at the advantage, and grieving for the hurt of one another, as if it were their own; and this because Satan doth by all means labor to drive in some wedge of jealousy to rent them asunder, that so the Minister may be useless unto the People, and they a heart-break unto him: this intimacy of affection, is here entreated-for by Paul from the Galatians, Be as I am; and was made conscience of by him towards them, for I am as ye are, saith he. 4. It is no small part of that divine wisdom required in a Minister, so to hate, and testify against the sins of People, as not to relent in his respect to their persons; so to persecute their ill, as to remain tenderly affectionated towards their good: for, thus did Paul; I am as ye are, saith he. 5. As People are apt to apprehend that the zeal of a Minister against their sin, doth flow from a spirit of revenge and spite against their persons for some real or apprehended injury done unto him by them: So it is most base and sinful for a Minister to intend and sharpen his zeal, even though against sin, from any consideration of that kind; and a thing, the very groundless suspicions whereof, he would labor to wipe off: for so doth Paul here, by showing they had done him no wrong; and therefore it could not be in reason supposed, that in his sharp rebukes he was venting his spleen, or a spirit of private revenge; Ye have not injured me at all, saith he.

Vers. 13. Ye know how through infirmity of the flesh, I preached the Gospel unto you at the first. 14. And my temptation which was in my flesh ye despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. 15. Where is then the blessedness you spake of? for I 〈◊〉 you record, that if it had been possible, ye would have plucked out your own eyes, and have given them to me.

THe Apostle insisteth to clear that he was not changed in his affection towards them; and withal, by showing how affectionate they were once to him for the Truth's sake which he did preach, he pointeth at their great inconstancy, if so he may, even by setting forth their deserved praises, make them ashamed of their present estrangedness unto him, and put on the same affection towards him and to Truth, which once they had, according to his proposed scope, v. 12. In order to which, he declareth they were so far from doing him any personal injury, for which they might apprehend him to bear them at hatred, that upon the contrary, they had shown much love and reverence unto him; which he cleareth, 1. by bringing to their remembrance, how that when he came to preach the Gospel first unto them, while they were yet in paganism, he did preach through much infirmity of the flesh; whereby is meaned, not only his humble way of deportment in his whole Ministry without the show of human wisdom and authority, (as weakness or infirmity is taken, 1 Cor. 2. ver. 3. compared with ver. 1.) but also and mainly those many sufferings he did undergo from the enemies of the Gospel among them, which Paul calleth elsewhere his infirmities, 2 Cor. 12. 10. and they are called of the flesh, because his flesh, or outward man, was most afflicted by them, the spirit, or inward man, being underpropped by God, 2 Cor. 4. 16. This is contained, ver. 13. Which sufferings are described from the end which God proposed to Himself in them, which was Paul's temptation, or trial, to wit, of his faith, patience, constancy, and other graces. 2. By acknowledging with thankfulness their respective carriage towards him all that time; particularly, they did not despise his sufferings, as taking no notice of them, neither did they reject him, or his Ministry, because of his sufferings; but did receive him, and the Truth delivered by him, though an afflicted persecuted man, with as much reverence and obedience, as if it had been preached by an Angel, or by Christ Himself in His own Person: this is all he meaneth by their receiving him as Christ Jesus; for, if they had given him the honor due unto Christ in other respects, he would not have made mention of it without detestation, (See Act. 14. 14.) This is ver. 14. And 3. having, as it were in a parenthesis, mentioned how happy a people they then were, even by their own grant, and this with a kind of exclamation (for the words do read, How great, or, of what sort was the blessedness? &c.) he cleareth their respect to him yet further, by testifying it was not counterfeit and in words only, but real, and so fervent, that they were ready to have bestowed anything upon him which possibly they could, and might tend to his advantage and encouragement in the work of the Gospel, even their very eyes not being excepted, if so it had been possible, that they being plucked out, could have been useful unto him. This is contained, ver. 15.

From Vers. 13. Learn, 1. It seemeth good unto God to commit the heavenly treasure of the Gospel unto earthen vessels, and to exercise those whom He employeth to preach the Gospel, what, with the sense of their own infirmities from within, what, with heavy trouble from without; that so, while nothing appeareth in them to outward appearance, but what is subject to reproach and contempt, we may ascribe the glory of any good which is done by them, not to men, but to God, 2 Cor. 4. 7. for, this is the ordinary lot of other Preachers, which Paul showeth here was his, even that through infirmity of the flesh he preached unto them. 2. When the Gospel cometh first into a place, then especially doth Satan stir up all his malice, and all that interest which he hath in wicked men, for creating trouble unto those whom God employeth in the preaching of it; if so he may give the Gospel a dash, at its very first entry: thus Paul preached the Gospel at first through infirmity of the flesh; whereby is meaned mainly, if not only, those hard sufferings which he did meet with, as appeareth from the name of temptation, or trial, which he giveth to this infirmity, ver. 14. Doct. 3. It is the duty of called Ministers to go on with courage in the Work of the Lord, notwithstanding of any discouragement of that kind, receiving manfully the first onset chiefly of Satan's fury, as knowing their ceding to him will make him more cruel, and their resisting of him will make him flee from them, I am. 4. • 7. for, Paul, even through infirmity of the flesh, preached to them at first. 4. Whoever do thus set their face against the fury of persecutors, it shall be no grief of heart, but matter of joy unto them afterwards, to call to mind what hardships they have been made to undergo of that sort, as finding the Truth preached by them to have been thereby confirmed, and their own fidelity in their Calling, and to the good of souls, manifested, and the power of God made known, by making His Truth spread the further, the more it was opposed: for, Paul calleth to mind his sufferings, when he preached the Gospel, as not being ashamed of them, because thereby all the advantages presently named were attained; Ye know how through infirmity of the flesh, I preached the Gospel.

From Vers. 14. Learn, 1. God's design in measuring out an hard lot and great opposition to those who are engaged in the work of the Ministry, is not to discourage, but to try them, by making His grace in them shine the more clearly, the more they are put to exercise it under their hardships and straits: for, Paul calleth his infirmity or sufferings, his temptation or trial (See I am. 1. 2. Luke 8. -13. and 22. 28.) and my temptation which was in my flesh. 2. As it is too ordinary for those who are at ease, to contemn, neglect, and be careless of the heavy afflictions and sufferings of others, chiefly of the Ministers of Jesus Christ, as if they were wholly unconcerned in what they suffer: So it speaketh much to the commendation of a People, when they lay to heart, and take notice of the sufferings of their faithful Ministers, as if they were their own, and do sympathize with them under all their hardships: for, he commendeth the Galatians from this, that they despised not his temptation, or trial and affliction; the word signifieth, they did not set it at naught, as not worthy to be taken notice of, and so they have been duly affected with it. 3. So little love have men naturally to the Gospel, that they are ready to take occasion from anything, to make them cast at it: even the necessary trials and afflictions, with which God seeth fit to exercise the Preachers of the Gospel, are sufficient ground for many to reject both the persons and doctrine of Ministers: for, Paul, commending these Galatians for their not rejecting of him, because of his infirmities, showeth the contrary sin to be very ordinary; Nor rejected, but received me, saith he. 4. It is high matter of commendation unto a people, when the outwardly base and contemptible condition of Ministers doth not diminish anything of that due respect which they owe to the Message which they carry: for, these Galatians are commended from this, that notwithstanding of his temptation, they rejected not, but received him as an Angel of God. 5. The faithful Ministers of Jesus Christ, are to be held in high estimation for their works sake; so that as (all due respect being given unto their persons, 1 Tim. 5. 17.) the doctrine of Truth preached by them may be received with as much faith and reverence, as if an Angel from Heaven, or Christ Himself were the Preacher of it; for, they are Ambassadors in Christ's place, 2 Cor. 5. 20. and the Word of God is always truth and worthy to be received, whoever do preach it, neither doth it borrow any intrinsic authority from the person of the Preacher: Hence the Galatians are commended, that in this respect they received Paul as an Angel of God, even as Christ Jesus. See Luke 10. 16.

From Vers. 15. Learn, 1. The only thing which maketh a people happy, is to have the doctrine of the Gospel (which is the mean of our reconciliation with God in Christ, 2 Cor. 5. 18.) preached among them, and to receive this Doctrine, and the faithful Preachers of it, with all due reverence, love and subjection. The enjoying of honor, riches, and abundance of outward peace, is no blessedness, being compared with this, Psal. 4. 6, 7. for, the Apostle speaketh of these Galatians while they were in that case, What, or, how great was then your blessedness? 2. Injuries received afterwards will not obliterate the inward sense, or mar the outward acknowledgment of favors formerly received in a thankful mind: for, though the Galatians had done no private injury to Paul, ver.—12. yet, in their defection from Truth, they had wronged him for the Truth's sake, and notwithstanding he proclaimeth those evidences of their love and respect, which he had received formerly both in the former verse, and more expressly here, while he saith, I bear you record, ye would have plucked out your eyes, &c. 3. The love and reverence which People owe to Ministers, ought not to be verbal, and in profession only, but real also, even such as may evidence itself in the hearty bestowing of anything which may be for their encouragement, or for advancing the Work of God in their hands: for, Paul proveth these Galatians had received him as they ought, from their readiness to impart unto him all things necessary and possible for his encouragement; Ye received me, saith he, for I bear you record, ye would have plucked out your eyes. 4. Though, as is usually said, Charity begins at home, and we be commanded to love our neighbor only as our self, Mat. 22. 39. Yet there is a certain case, in which we must consider our neighbor, not only as a neighbor, but as a special instrument of God, and thus we are in some respects to love and prefer him unto ourselves; and especially when he is an instrument employed by God for the defense and propagation of the Gospel, we ought to be ready to forsake the dearest things we have in the world, though it were our own hands, eyes, feet; yea, and our very life, if so it may promote the Work of God in his hands: for, in this case, it is not our neighbor, but Christ and the Gospel which we prefer unto ourselves, according to Mat. 10. 37. Hence, because Paul was such an instrument, the Galatians are commended for their readiness to pluck out their own eyes, and to give them to him. 5. The wisdom and goodness of God hath so provided, that the hands, eyes, and other members of our body, being cut off, or plucked out, cannot be serviceable, or useful unto the body of any other, hereby preventing the cruelty and tyranny of the greater sort, who would make no scruple to mutilate the bodies of their inferiors, if those mutilated members could serve for any use to themselves afterwards; for, saith he, If it had been possible, they would have plucked out their own eyes, importing, it was impossible, not simply to pluck them out, but that their eyes, being plucked out, could serve for the same use to him for which they did serve unto themselves.

Vers. 16. Am I therefore become your enemy, because I tell you the truth?

THe Apostle concludeth from what he hath said of their former kindness to him, that he was not now turned their enemy, nor estranged in his affection from them, (for, the interrogative hath the force of a vehement denial) and that they had no reason to think so of him, this only excepted, that with much candor and ingenuity he had declared the Truth unto them, in opposition to the Errors of the false Apostles; the absurdity of which reason, is also imported by the interrogative propounded to them. Doct. 1. For Christians to entertain malice, or a spirit of private revenge one against another, as it is in any case sinful; so when there hath been no personal injury offered, it is abominable; and hardly can it be conceived, that a man of conscience will be guilty of it: for, Paul, having declared that they had done him no injury, but shown much love and reverence unto him, denieth that there was any just reason, why they could so much as conceive that he was turned an enemy unto them; Am I therefore become your enemy? 2. When men are once engaged in a sinful course, and especially in the way of error, they are so dementate with it, that they can put no difference betwixt it and themselves; they have common friends and enemies; and whosoever is an enemy to it, is looked upon by them as an enemy to themselves: for, Paul, by telling the Truth in opposition to their Error, is looked upon as an enemy; Am I therefore become your enemy, because I tell you the Truth? 3. However a faithful Minister will readily be mistaken for his freedom and ingenuity in the reproof of sin, as if he were an unfriend and enemy to the person reproved (when really he can give no such evident proof of his love and respect, Psal. 141. 5.) he is nevertheless to go on in his duty, laboring to obviate all such mistakes and prejudices, as he best may: for, Paul ceaseth not to tell them the Truth, although he was looked upon as an enemy for his so doing, only he laboreth to clear them of their mistake; Am I therefore become your enemy, &c.

Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them. 18. But it is good to be zealously affected always in a good thing, and not only when I am present with you.

THe Apostle, in further prosecution of the former purpose, obviateth an objection, arising from that fervent zeal, or that intense love joined with serious endeavors to oppose, and a kind of indignation against anything that might prove hurtful unto them, which the false Apostles seemed to carry towards them, beyond what Paul did; so that yet they had reason to doubt of his affection to them. The Apostle answereth, It was true indeed that the false Apostles pretended great love to, and zeal for them, but their zeal was not of the right stamp, as not having that which is truly good for its object, to wit, the edification of those for whom they seemed zealous, but rather their destruction, while all their zealous endeavors did tend to exclude them, and rent their affection from Paul himself, and other faithful Pastors. And again, as their zeal did deviate in the object, so also in the scope proposed, which was, not to gain these Galatians to Christ, but popular applause to themselves; and that Paul, and such as Paul was, being cried down, they alone might be doted upon with a blind kind of zeal and affection, ver. 17. but lest, by condemning their false zeal, he should have seemed to cry down all zeal, therefore he discovereth what true and praise-worthy zeal is, and this, as it seemeth, with an eye to his own practice, whose zeal towards those Galatians, first, was so ordered, that the thing whereunto his zeal for them did carry him, was in itself good, and for their good and edification. Secondly, it was constant, so that distance of place, which occasioned an alteration in them towards him, had not made him to alter towards them, ver. 18. Doct. 1. See chap. 1. ver. 7. doct. 5. concerning his suppressing the name of the false Apostles, whereby he showeth more of indignation towards them, nor he could have done by giving them any designation, though never so base;