An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. III.

Vers. 1. O Foolish Galatians, who hath bewitched you, that you should not obey the Truth, be∣fore whose eyes Iesus Christ hath been evi∣dently set forth, crucified among you?

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

Vers. 2. This onely would I learn of you, Received yee the Spirit by the Works of the Law, or by the hearing of Faith?

Argum. 1. Yee have not received the Spirit of Rege∣neration and other graces (by which the preaching of the Gospel is sealed amongst you) by Works, or by Do∣ctrine received from the Covenant of Works, but by Faith, or by the Doctrine of the Covenant of Grace ap∣plied by Faith: Therefore yee are not justified by Works, but by Faith.

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

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

Vers. 4. Have yee suffered so many things in vain? if it bee yet in vain.

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

Vers. 5. Hee therefore that ministreth to you the Spi∣rit, and worketh miracles among you, doth hee it by the Works of the Law, or by the hearing of Faith?

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

Vers. 6. Even as Abraham beleeved God, and it was accounted to him for Righteousness.

Argum. 5. Abraham although hee did very much a∣bound in virtues, yet hee was justified by Faith alone; for hee beleeved God, and it was imputed to him for Righteousness. For God hath promised to bless all Na∣tions in his seed, i. e. in Christ. Hee hath applied this blessing, (which containeth in it self Righteousness, and life eternal in Christ) to himself by beleeving: There∣fore wee are justified not by Works, but by Faith.

Vers. 7. Know yee therefore that they which are of Faith, the same are the children of Abraham.

Argum. 6. Those alone who are justified by Faith, or seek to bee justified by Faith, and not by Works, are the Sons of Abraham: Therefore the onely cause of Justifi∣cation is by Faith.

Vers. 8. And the Scripture fore-seeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations bee blessed.

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

Vers. 9. So then, they which bee of Faith are blessed with faithful Abraham.

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

Vers. 10. For as many as are of the Works of the Law, are under the curse: for it is written, Cursed is every one that continueth not in all things which

are written in the book of the Law to do them.

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

It is written] Hee confirms the antecedent, because out of the Scripture, Deut. 27.26. Cursed is every one that fulfilleth not the whole Law: For they that seek justification by works, do not fulfill the whole Law: There∣fore they are cursed.

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.

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

Vers. 12. And the Law is not of faith: but the man that doth them, shall live in them.

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

Vers. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.

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

Vers. 14. That the blessing of Abraham might come on the Gentiles through Iesus Christ; that wee might receive the promise of the Spirit through faith.

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

That wee might receive] Hee changes the person, and joynes himself, and the other beleeving Jews to the be∣leeving Gentiles, adding Arg. 14. Christ for this end, is made a curse, that all wee beleevers being Jews and Gentiles, becoming one seed of Abraham, might receive the promised Spirit of adoption by faith. Therefore the justification of all us Gentiles and Jews is by faith, un∣less wee affirm that Christ was frustrated of his end.

Vers. 15. Brethren, I speak after the manner of men; though it bee but a mans Covenant, yet if it bee con∣firmed, no man disanulleth or addeth thereto.

16. Now to Abraham and his seed were the promises made: Hee saith not, And to thy 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 con∣firmed before of Christ, the Law which was four hun∣dred and thirty years after cannot disanul, that it should make the promise of none effect.

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

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

The Promise] Hee includes a reason why this Cove∣nant could not bee changed by the Law, viz. because the Covenant is Gods absolute promise, which, as it were, ob∣ligeth God promising, that he cannot change it: But the Law hath the nature of a commandement, which bindes not the Legislators, but the subject: For the Legislator can change Laws, but hee cannot change absolute pro∣mises. Therefore the Law after so many years made, can∣not disanull the Covenant, or the promise absolutely made to Abraham.

Vers. 18. For if the inheritance bee of the Law, it is no more of promise; but God gave it to Abraham by promise.

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

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.

Hee moves a question concerning the use of the Law, inquiring to what purpose the Law was made; Hee an∣swers and adds, Arg. 17. The Law is given, that trans∣gressions might bee manifest, and held in as it were with some bridle untill Christ should come, who is the seed to whom the promise of blessing is made. There∣fore seeing that onely the manifestation of sin cometh by the Law, justification is not by the Law, but by Christ, or by faith: And it was necessary to the manifestation of

sin, that the Law should bee renewed, because the Jews sinned, and yet did neither acknowledge the power of sin, nor their own impotency to obey the Law: Therefore the Law was urged, until that compleat seed arose, made up of Jews and Gentiles, united (the partition Wall be∣tween the Jews and the Gentiles being thrown down) in∣to one body with their head Christ by Faith.

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

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 Righte∣ousness should have been by the Law.

Hee propounds another question, whether the Law is contrary to the Promise, shewing to men the contrary waies of justifying.

Hee answers by denying, and adds Argum. 19. If a Law had been given, which could communicate life to sinners, and strength for the performing those things that were commanded, surely Justification had been by the Law; wee may assume; But such a Law is nei∣ther given to sinners, nor can bee, Rom. 8.3. Therefore Justification is not by the Law.

Vers. 22. But the Scripture hath concluded all un∣der sin, that the Promise by Faith of Iesus Christ might bee given to them that beleeve.

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

Vers. 23. But before Faith came, wee were kept un∣der the Law, shut unto the Faith, which should af∣terwards bee revealed.

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

From hence is the Argument, wee Jews before the comming of Christ, or before the full revelation of the Doctrine of Faith come, were kept under the external Discipline of the Legal Covenant, as under a Garrison circumscribed with boundaries, that wee might not by any way turn our selves from the curse▪ unless unto that Faith alone which was to bee revealed, i. e to seek Righ∣teousness, and a blessing in the promised Messias: There∣fore wee are so far from Justification by the Law, that on the otherside, by the Discipline of the Law, the ancient Church was shut up in streights, and compelled to look unto Justification alone by Faith. But the Dis∣cipline of the Law is abused by many to a contrary end; yet this was the end of the Legal Discipline instituted by God.

Vers. 24. Wherefore the Law was our School-Master, to bring us unto Christ, that wee might bee justified by Faith.

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

Vers. 25. But after that Faith is come, wee are no longer under a School-Master.

Argum. 23. From the abolition of the external Disci∣pline of the Legal Covenant, which hee intimates, vers. 23. when hee determined that the use of his Disci∣pline was before the time of the Gospel, and until the time of Faith; and vers. 24. when hee compared this Discipline to a School-Master (whose office is onely ap∣pointed for our childish age.) The Argument is propoun∣ded; After Christ was manifested, and the time of the Gospel, the time of manifesting the free Covenant, ••or the time of Faith is now come, wee are no more under the pedagogie of the Legal Covenant, or the external Discipline wherewith the Church was exercised, onely until the comming of Christ, i. e. until, and not beyond the time of Faith: Therefore wee are so far from being justified by the Law, that the whole of the external Le∣gal Discipline is now abolished under the Gospel. Hee doth not say that the Moral Law is abolished, but hee saith that that pedagogical manner of urging the Legal Covenant, together with the appendages of Ceremonies, is abolished. For although the faithful are freed from the Law, as a Covenant, or as it imports the Covenant of Works; yet they are not freed from the Law comman∣ding, or as it is the rule of manners, but rather they are obliged with a nearer and sweeter tye by the Covenant of Grace to obey the Law.

Vers. 26. For yee are all the Children of God by Faith in Christ Iesus.

Hee applies the former Argument to the faithful Gala∣tians, and proves them not to bee under the Legal Pe∣dagogie, but to bee exempted from the yoak of Leviti∣cal Ceremonies, by three Reasons.

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

Vers. 27. For as many of you as have been baptized into Christ, have put on Christ.

Reason 2. Confirming the former. Now Circumci∣sion being made void, yee by the Sacrament of Baptism,

have so put on Christ the Son of God, and in the presence of God, you carry the name and person of Christ, that yee may bee esteemed to bee in him, and not in your selves: Therefore yee being the Children of God grown up, are exempted from the Pedagogie of the Law.

Vers. 28. There is neither Iew nor Greek, there is neither Bond nor Free, there is neither Male no Fe∣male: for yee are all one in Christ Iesus.

Reason 3. Preventing a tacit Objection, and shew∣ing that the Gentiles have no need of Legal Ceremonies, that by those they may bee joyned, after the manner of Proselytes with the People of God. Because in the busi∣ness of Faith there is no difference of Nation, whether thou bee Jew or Greek; nor of condition, whether thou bee a Servant, or Free; neither whether thou bee the Male, or the Female. For all you, whosoever are indued with true Faith, do constitute, and as it were, make up one person in Christ: Therefore yee Galatians are no less children grown up, than wee Apostles, or some o∣ther faithful Jews: Therefore yee are exempted by Christ from the childish Pedagogie of Ceremonies,

Vers. 29. And if yee bee Christs, then are yee Abrahams seed, and heirs according to the Promise.

Hee prevents another tacit Objection, intimating as if they could not bee the seed of Abraham any otherwise, than by a being united to the People of God by Circum∣cision, and the observation of Ceremonies, and withall, hee brings Argument 24. to prove that Justification is not by the Law, but by Faith, which may bee thus for∣med: They that are united by Faith to Christ, and so made that blessed seed of Abraham, and heirs according to the Promise, and not according to the Law, or Cove∣nant of Works, they are not justified by the Works of the Law, but by the Faith of the Promise. But yee are united to Christ, and made Abrahams seed according to the Promise, and not Heirs hereafter according to the Law: Therefore yee are not justified by the Worke of the Law, but through the Faith of the Promise.