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. IV.

THere are three parts of the Chapter: In the first the Apostle doth exhort them to renounce the yoak of Ceremonies, to vers. 12. In the second there is a cour∣teous invitation, moving them to return to a sound mind, and to the Doctrine which hee had taught them in the beginning concerning Righteousness by Faith, to vers. 21. In the third hee confirms the whole disputation, and illustrates it by a signal allegory, to the end. As to the first part of the Chapter, bee converts his disputation in∣to an Exhortation to the Galatians, that they renoun∣cing the servile yoak of the Law, should carry themselves as the Free-men of Christ. The hortatory Proposition is this, yee ought to renounce the yoak of Ceremonies. The Arguments for confirmation are ten.

Vers. 1. Now I say, that the Heir, as long as hee is a Child, differeth nothing from a servant, though hee bee Lord of all,

2. But is under Tutors and Governours, until the time appointed of the Father.

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

Argum. 1. From the servile and childish external condition in which the Church before the comming of Christ was constituted, which hee illustrates by this si∣militude. As an Heir so long as hee is an Infant, or under age, although hee bee Lord of all his Fathers goods according to the Law, yet in respect of possession and exercise of the Law, or as to external liberty, hee dif∣fereth nothing from a servant, vers. 1. but remaineth in subjection to Tutors and Guardians until the time ap∣pointed by his Father, vers. 2, so the Church of God, whereof wee are members, as to its external state under torrene figures and worldly elements, or the rudiments of legal Ceremonies, as an Abe••edarian, sticking in the rudi∣ments of A B C, did undergo a hard bondage until Christ.

Hence the Argument; Childish and servile is the yoak of Legal Ceremonies, onely appointed to the In∣fant and under-age-Church before the comming of Christ: Therefore yee Galatians who are under the Gospel ought to renounce that yoak.

Vers. 4. But when the fulness of the time was come, God sent forth his Son made of a Woman, made un∣der the Law.

5. To redeem them that were under the Law, that wee might receive the Adoption of Sons.

Having spoken of the servile and childish condition of the Church before the comming of Christ, as to the outward man (for as to the Spirit and inward man, the faithful that saw the day of Christ were freed, and re∣joyced in the Lord;) now follows the manner of delive∣ring the Church by the comming of Christ.

The fulness of time] Argum. 2. Now the fulness of time is come, which the Father had fore-appointed to the Legal Pedagogie, and that Guardianship of Legal Cere∣monies is finished: Therefore you Christians must re∣nounce the yoak of Ceremonies.

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

That the Adoption] Argum. 4. For that end Christ is made subject to the Law, that wee might clearly attain to the Adoption, or to the Priviledge of Sons grown up, held forth under the Gospel: Therefore wee being un∣der the Gospel, ought to renounce the servile and child∣ish yoak of Ceremonies, unless wee would render the be∣nefit of Redemption of none effect to us.

Vers. 6. And because yee are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

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

Vers. 7. Wherefore thou art no more a Servant, but a Son, and if a Son, then an Heir of God through Christ.

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

Vers. 8. Howbeit, then when yee knew not God, yee did service unto them which by nature are no gods:

9. But now, after that yee have known God, or rather are known of God, how turn yee again to the weak and beggarly elements, whereunto yee desire again to bee in bondage?

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

Howbeit] Argum. 7. Before yee were Sons, you were in a worser condition, than the Jews, to wit, you were Idolatrous, knowing not the true God, and serving feigned Idols, but now converted from that ignorance,

yee have known God, or rather by the preventing Grace of God known and beloved, yee are drawn to God that you might know him, and are invested with the li∣berty of Sons. How is it, that a fresh, as if you had been under no bondage, do you turn again to the yoak of abo∣lished ceremonial bondage? Therefore this yoak you must renounce. The force of this Argument is this, yee bear the yoak of Ceremonies, having less to pretend for your excuse, and with a more signal note of ingratitude than the Jews born and brought up under the yoak: Therefore you must renounce this yoak.

Again] Argum. 8. Yee being advanced to the liber∣ty of Sons grown up, it is an unworthy thing willingly to return again to the yoak of slavery, and to bee willing to bee in bondage: Therefore you must renounce this yoak.

Beggerly] Argum. 9. Those Legal Ceremonies, the yoak whereof now yee affect, although they had their pedagogical use before Christ came, yet now Christ is come, they have no use, but are weak and beggerly ru∣diments, which neither have virtue to justifie, nor power to bring consolation, nor their old use to prefigure Christ: Therefore yee ought to renounce this so un∣profitable a yoak.

Vers. 10. Yee observe daies, and months, and times, and years.

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

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

The second Part.

Vers. 12. Brethren, I beseech you, bee as I am: for I am as yee are; yee have not injured mee at all.

The second part of the Chapter follows, wherein is contained a loving Exhortation to return into the way, and the wholesome opinion of Justification by Grace, through Faith, without the Works of the Law.

This Proposition of the Exhortation may bee laid down. You must return to my Doctrine of Righteous∣ness by Faith, without the Works of the Law, bee yee (saies hee) as I am, or bee yee in the same opinion with mee. The Arguments of the Exhortation are twelve.

Furthermore] Argum. 1. Because I, though in times past, a Pharisee, have been very stiffe for Righteous∣ness by the Law, but now being made a Christian, I am as you, and I seek with you your salvation, no less than you your selves seek it: Therefore yee must return to my opinion.

Brethren I beseech] Argum. 2. My fear concerning you, hath neither alienated my mind from you, neither hath it caused a doubtful judgement of charity concerning you, but as Brethren let mee friendly bespeak you, and as Brethren let mee beseech you to return: Therefore re∣turn yee.

No] Argum. 3. My severe reproof ariseth not against you, either from anger or hatred, who have not private∣ly injured mee at all, but out of an earnest desire of your salvation: Therefore return yee.

Vers. 13. Yee know how through infirmity of the flesh, I preached the Gospel unto you at first.

Argum. 4. I have suffered many things for preaching the Gospel unto you, for yee know that I have preached the Gospel to you constantly, through infirmities, and a contemptible condition, as to the outward-man, where∣unto through afflictions I am driven: Therefore return yee to sound Doctrine sealed by my sufferings.

Vers. 14. And my temptation which was in the flesh, yee despised not, nor rejected, but received mee as an Angel of God, even as Christ Iesus.

Argum. 5. In times past you have allowed the causes of my afflictions, neither have yee contemned mee, whilst I was exercised with temptations in my flesh, but yee have received mee as an Angel, as bearing the person of Christ: Therefore now do both the same thing, and re∣turn unto the same mind.

Vers. 15. Where is then the blessedness you speak of? for I bear you record, that if it had been possible, yee would have plucked out your own eyes, and have given them to mee.

Argum. 6. In times past you did account your selves blessed in my Ministery: Therefore if you would bee blessed, it behoveth you to adhere constantly to my Do∣ctrine: Hee minds them the more earnestly of this bles∣sedness by an interrogation, because they seemed to have forgotten it.

Record] Argum. 7. In time past that you might eve∣ry way gratifie mee, yee spared not your most dear injoy∣ments: Therefore return yee, and by my example cast off the Legal yoak; If you will do that which is accep∣table unto mee.

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

Argum. 8. So far as yee are offended by this sharper reprehension, yee ought to esteem mee an enemy, whom therefore you would not imitate, that on the otherside, be∣cause I speak the Truth for your good, yee are bound to make more of mee and my Exhortation.

Vers. 17. They zealously affect you, but not well: yea, they would exclude you, that you might affect them.

Argum. 9. From his unlikeness to the seducers: The false Apostles (saith hee) who earnestly contend that you may bee brought under, and submit to the Legal yoak, they little regard you, and with a preposterous zeal, are carried out towards you, and in very deed they go about to destroy you, desiring to exclude you from mee and my Doctrine, and consequently from the socie∣ty of Christ, that yee might follow them, and become their Disciples: Therefore return yee to my Do∣ctrine.

Vers. 18. But it is good alwaies to bee zealously af∣fected in a good thing, and not onely when I am pre∣sent with you.

Argum. 10. My zeal for you is good, and in a good thing, and constant, when I am absent, as well as pre∣sent: The zealousie of my Emulators concerning you is perverse and counterfeit: Therefore return yee to my Doctrine.

Vers. 19. My little children, of whom I travel in birth again until Christ bee formed in you:

Argum. 11. The Image of Christ consisting in the Knowledge and true Faith concerning Christ, is de∣formed in you by your falling to the yoak of the Law, and Justification by Works: Therefore return yee to my Doctrine.

I travel in birth] I am no less seriously anxious concerning your repentance, nor less solicitously do I labour concerning the reparation of your Faith, and the Image of Christ in you, than one labouring in birth for the bringing forth of a child, or than I my∣self did labour for the conversion of you to the Faith: Therefore return yee to my Doctrine.

Vers. 20. I desire to bee present with you now, and to change my voice, for I stand in doubt of you.

Hee confirms this perplext anxiety of minde by a sign, to wit, from his desire of seeing their faces, and in∣structing them, and accommodating himself to their ne∣cessity:

Lastly, from the cause of this anxiety, to wit, that hee was uncertain and dubious about them, whe∣ther gently or severely, or what course hee should take with them: For how deeply this errour was rooted in them, how many infected, how every one was affected in his business, unless hee had been present, it could not easily bee known to him.

The Third Part.

Vers. 21. Tell mee, yee that desire to bee under the Law, do yee not bear the Law?

The Third Part of the Chapter follows, in which hee confirms and illustrates the whole disputation from the history of the condition of Abrahams family, in which by a typical Allegory, God hath prefigured the whole matter now disputed. The summe of which is this. God in times past prefigured, that they who seek justification by Works, or a Covenant of works, are in a servile, mi∣serable, and cursed condition, and at length shall bee cast from the face of God, and society of the Saints, they that seek justification by grace through faith in Christ, are free Sons of the family of God, and bles∣sed, and at length shall certainly come to an inheritance of life eternal, why therefore are you so foolish, O Ga∣latians, that yee willingly affect this servile, miserable, and cursed way of justification sought by the works of the Law?

For this end, the Apostle in this last part of the Chapter, First of all provokes them to the Law, or to the books of Moses, that the whole question may bee decided, vers. 21. Furthermore he propounds a typical history of the condition of Abrahams family, ver. 22, 23. Thirdly, he propounds the type, and opens the mystery, vers. 24, 25, 26. Fourthly, hee confirms the exposition out of Isaiah, vers. 27. Fifthly, hee applies the allegory or type to the truly faithfull Christians, and hee comforts himself and the rest against the persecution of the false brethren, strangers to the grace of God, vers. 28, 29, 30, 31.

Tell] That which appertaines to the first, hee re∣proves the Galatians of a double errour. The first errour is, that willingly they had affected to bee under the Law, i. e. under the legal Covenant, or the Covenant of works, whose condition is this, that thou binde thy self to the perfect fulfilling the Law, and God deals with thee according to the Covenant of the Law, that is, hee saves thee if thou offend in nothing, but doth curse and destroy thee, if thou become guilty in the least tittle of that which is written in the book of the Law, or art found in the least to turn aside from the Rule: For o∣therwise all the faithful are under the Law, as a rule and direction of life, and they are to endeavour obedi∣ence to it sincerely in all things, through grace admini∣stred by Christ. The second errour is, That they were very ignorant both of the sense and scope of the Law, or of books that were written by Moses.

Vers. 22. For it is written, that Abraham had two Sons, the one by a bond-maid, the other by a free-woman.

23. But hee who was of the bond-woman, was born after the flesh, but hee of the free-woman, was by promise.

In the second place hee propounds from Gen. 16. & 21. the typical history of Abrahams family, wherein there were two wives that were mothers, Hagar, and Sarah. The conditions of the mothers twofold, Hagar was a servant, Sarah free-born: Two Sons, Ishmael a servant of his mother a servant, Isaac free of his mother free-born; a twofold principle of their Nativity, viz. The power of nature according to the flesh eminent in the nativity of Ishmael of a young woman, and the vertue of the pro∣mise, or divine supernatural vertue, in the nativity of Isaac of Sarah an old woman and conspicuously barren. From hence arose the unlike disposition of Ishmael and Isaac, so great a discord, that Ishmael persecuted Isaac, and the dissimilitude of both their conditions in the up∣shot: Ishmael is cast out of the family, but Isaac obtains the Inheritance, by which type God did figure out the di∣vers conditions of the visible Church sprung from di∣vers principles and causes. For (1.) As there are two wives Hagar and Sarah, so there are two Covenants of God with men, the Covenant of works or legal, the Co∣venant of grace, or the Evangelical. (2.) Both the wives had off-spring, so both the Covenants had their worshippers and professors as born of the Covenant. (3.) As Hagar a young woman according to nature and the flesh brought forth; but Sarah barren, and an old woman according to the power of the divine promise. So the Law or Covenant of works hath the ordinary strength of nature, or the powers of free will for its foun∣dation; But the Gospel, or Covenant of grace, hath for its foundation, the special grace of God. (4.) As Ishmael was of a servile and malicious disposition that hee would per∣secute his brother, but Isaac indued with an ingenuous and godly disposition patiently indured persecution, so how many justiciaries so ever, seeking righteousness by works, are of a servile and perverse disposition, and they do vexe the true faithful of God. But the truly faithful, and Sons of the promise worship God with an in∣genuous piety, and do suffer persecutions as it behoves them.

Vers. 24. Which things are an allegory, for these are the two Covenants, the one from the Mount Sinai, which gendereth to bondage, which is Hagar.

In the third place the Apostle expounds the significa∣tion of the type, as much as belongs to the present pur∣pose; and first hee shews that the two Wives are figures of the two Covenants, whereof one is the Covenant of Works represented by Hagar: The other is the Covenant Grace, or faith, represented by Sarah: As to Hagar and the Covenant of Works, the Apostle teacheth, First, That Covenant had its rise from Mount Sinai, because in that mountain the Law was given, and this Covenant was established betwixt God and his people. Secondly, hee teaches that this Covenant generated an off-spring to bondage, or did render the Disciples and professours of it, onely servants, i. e. Mercenary worshippers of God, who do nothing but the external work, and brought to that either by fear, or hope of a reward, and they heing ignorant that this was the end of the Law (that being sensible of our sins we might flye to Christ) do abuse the Law, being meer hypocrites, seeking by it righteous∣ness, which they never obtain, but being not freed re∣main in their sins.

Vers. 25. For this Hagar is Mount Sinai in Arabia, and answereth to Ierusalem, which now is, and is in bondage with her children.

Hee shews the convenience of the exposition: (1.) From this, because Mount Sinai situated in Arabia, and far removed from the promised Land, was called by the Arabians and Caldeans Hagar, by the special provi∣dence of God. (2.) That it had affinity with the earthly Ierusalem (as it was in the Apostles time) or with the Jewish Synagogue, which is said to bee in bondage with her children, because shee was tenacious of the Covenant of works, and continued with her Dis∣ciples in a servile condition, strangers to the Redeemer, and free deliverance by him.

Vers. 26. But Ierusalem which is above, is free, which is the mother of us all.

Hee expounds what is figured by Sarah the free-woman, viz. The Covenant of Faith or Grace, whereof the Church of the truly faithful is very tenacious, which is the heavenly Ierusalem that is above, created by God, and studious of heavenly things, the mother of all the faithful, called both of Iews and Gentiles.

Vers. 27. For it is written, Rejoyce thou barren that bearest not, break forth and cry, thou that travellest

not, for the desolate hath many more Children than she which hath an husband.

In the fourth place, The Apostle proves the Exposition give•• out of Isaiah 54.1. where the Church of the faith∣ful, the upper Ierusalem, our Mother, is represented by Sarah, barren, as if shee had been a Widow. And the Synagogue of the Jews, unfaithful and tenacious of the Covenant of Works, is represented by fruitful Hagar dwelling with her Husband. But the Church of the faithful before the comming of Christ was compared, as it were to a barren Widow, because her Husband, the Covenant of Grace, was unknown almost to all, except a few, who dispersed hither and thither, did not make a company, neither did Grace appear, but lay hid, like an Husband absent or dead under the covers of Ceremonies. The Synagogue of unbeleeving Justiciaries is compared to a fruitful Wife, dwelling with her Husband, viz. the Covenant of Works conspicuous in the external dispen∣sation of the Law. And it is fore-told by the Prophet that it should come to pass, that the Church of the faith∣ful, made fruitful by the Promises of God, shall bring forth more children under the Gospel, than the Synagogue hath brought Servants under the Law; and therefore is commanded to rejoyce and praise God.

Vers. 28. Now wee, Brethren, as Isaac was, are the children of Promise.

In the last place hee applies this typical history, and partly admonishes the truly faithful Christians, and partly comforts them, by four Arguments.

Argum. 1. That wee are redeemed children justified by Faith, and truly free born, and regenerated by vir∣tue of Evangelical Promises to the similitude of Isaac, who is elder than those other Citizens of the heavenly Ierusalem that were after him.

Vers. 29. But as then hee hat was born after the flesh, persecuted him that was born after the Spirit.

Argum. 2. Of consolation, That suffering persecution by false Brethren, Patrons of free will and Righteousness by Works; were finde nothing unlike to Isaacs condi∣tion: For when in Abrahams Family, hee who is onely begotten by the ordinary strength of nature persecuted him, who is begotten by a divine and spiritual way; what wonder then, if the same now bee usual amongst us?

Vers. 30. Nevertheless, what saith the Scripture? cast out the bond-woman and her Son: for the Son of the bond-woman, shall not bee heir with the Son of the free-woman.

Argum. 3. That the persecutors of the faithful, and Patrons of Righteousness by Works, seeing they are not set at liberty by the Son, are to bee cast out of the socie∣ty of the Saints, and the inheritance of life eternal; as it was figured by the sentence of God, concerning the ca∣sting Ishmael with his Mother out of the family, and ex∣cluding him from the inheritance that was to bee en∣joyed with Isaac.

Vers. 31. So then, Brethren, wee are not children of the bond-woman, but of the free.

Argum. 4. From the comparing of this verse with the former, that seeing wee are not children of the bond-woman, but of the free, certainly wee shall obtain an in∣heritance of life eternal: which Argument with the for∣mer, as it hath the virtue of consolation, so also of ad∣monition, that they would not adhere to their errour in seeking Righteousness by the Works of the Law, and moreover of an exhortation, that they hold fast Righte∣ousness by Grace through Faith in Christ, unless they would exclude themselves from the inheritance.