The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. V.

VVHilst the Apostle is thus imployed, he understands, that since his departure from the Galatians, some cor∣rupt and false teachers coming from Judaea, had crept in among them, who professing Christ in outward shew, taught, that the observation of the Mosaical institutions ought to be joined with Faith in Christ as necessary to Salvation: These false Teachers had infected most, if not all the Churches in that region with their erroneous Doctrine, And they, it seems, pretended to be sent thither by those three eminent Apostles Peter, James, and John, and that they taught nothing but what was agreeable to their minds. These Apostles they highly magnified, as having seen Christ in the flesh, but vilified Paul, not allowing him the name or right of an Apostle, nor granting that he was ever cal∣led by Christ, or owned for an Apostle by the other Apostles. Hereupon Paul thought it necessary to write an Epistle to the Galatians; wherein his scope is to convince them of their er∣rors, to reduce them to the right way again, and to instruct them in the duties of a holy life.

In which Epistle there are these three parts,* 1.1

• 1. The Preface.
• 2. The Body of the Epistle.
• 3. The Conclusion.

IN the Preface he declares, he was a true Apostle, not call'd or commissi••na∣ted [Chap. 1st.] by any meer man, but by Jesus Christ, after he was raised from the dead, and had ascended into Heaven: And his calling was so much the more excellent, be∣cause Christ, who called him, was then invested with greater and more excellent glory, than when he was upon the Earth. And he was called also by the will of God the Father(a) 1.2, who raised Jesus Christ his Son from the dead, and gave all power unto him for the governing of his Church.

And that he might make this his admonition and address to the Churches of Ga∣latia more effectual, he joins all the rest of the faithful Brethren that were with him in it, wishing unto them in his own and their names abundance of grace and peace from God the Father (the Fountain of all blessings), and from Je∣sus Christ the Mediator (who is the Conduit pipe by whom they are conveyed); which Jesus, he shews, gave himself unto death for the expiation of our sins, and to redeem us and recover us out of that sinful and miserable state wherein the world lies, according to the gracious appointment of God the Father, who is worthy to receive all honour and glory from us, for so inestimable a benefit thorow all eter∣nity. From Verse 1. to 6.

He now c••mes to the Body of his Epistle, wherein we may observe these parti∣culars.

1. He sharply reprehends these Galatians, that they had so soon forsaken God who ha•• ••ad••d them t•• a participation of the grace of Christ [to save them by his ••race 〈◊〉〈◊〉 the w••rks of the Law] and had embraced a new strange Doctrine 〈◊〉〈◊〉 Gospel f••••gn••d by men. He tells them, that there was no other Gospel than that true Gospel of Christ which he had preached among them. Only there were some seducers, who had crept in among them, who disturbed their peace, and quite perverted and changed the Doctrine he had preached to them, mingling the righteousness of works with the righteousness of faith, and maintaining, that justification is n••t by faith only, but also by the observation of the Mo∣saical rites, and the works of the Law. He tells them, that he had taught the Gospel of Christ so sincerely and so certainly, that whosoever should teach them ano∣ther Gospel not agreeing thereto, whether he were Angel or Man, they ought •• hold him as a person deserving to be abhorr'd hath of God and all good m••n. And that he might shew them, he spake it not from any perturbation of mind, but deliberately, he repeats it again, to fasten it the more upon their minds. From Verse 6. to 10.

2. He endeavours to convince them of their great error in forsaking the Gos∣pel preached unto them by him, and undervaluing his Apostleship, shewing them. 1. The integrity he had used in his Ministry. For he did not perswade that men but that God should be heard and obeyed, that so their saith might be founded on divine authority, and n••t ••n humane, nor did he aim at pleasing men but Christ Jesus. For should he now study to please men, as he did in times past, when he was a Pharisee (when to please the high Priest and Jews he persecuted the Church), he could not be a faithful servant of Christ, but might justly be reckon∣ed the servant of those whom he endeavoured to please. 2. He sets before them the divinity of his Doctrine, which he assures them was not given him, or taught

him by man, nor did he receive it at the second hand, only by tradition; but it was immediately revealed to him by Jesus Christ. And that they might the more readily be perswaded hereof, he tells them, that they cannot but have heard of his former enmity and h••stility against the Gospel and Church of Christ before his con∣version(b) 1.3, and how he had attained to a great measure of knowledg in that re∣ligion which he then p••s ssed; and had ability to defend it beyond many of those that were equal in a•••• with him; and how he was as strict a maintainer of the Jewish cust••m••s, and of the unwritten traditions of the Fathers (which they super∣added to the Law), as an•• man what ever.

Now they could 〈…〉〈…〉, ••n imagine, that so great a change could be wrought in him by any ••••dinary m••ans, but must needs be from God, who (acc••rding to the rich••s and 〈◊〉〈◊〉 ••s his ••••ace), having determined even from his infancy to set him ••••art f••r his 〈◊〉〈◊〉 service, in his due time actually and effectually called him, and illumi••••••••d his mind with th saving knowledg of his Son, appointed(c) 1.4 that he should ••r••••ch him and make him known to the Gentiles. He shews, that being thus miraculously call••d and commissionated to preach the Gospel, he immediately set about it, not consulting with any man living whether he were rightly in••tructed in the Gospel, or wh••ther he had power sufficient to preach it. Neither went he up to J••rusalem to consult Peter, or James, or any of the twelve, that were in∣stated in that ••ff•••• bef•••••• him, but went presently from Damascus into Arabia, and there preached the G••sp••l for three years, and so return'd to Damascus a∣gain. After th•••• h•• w••nt up to Jerusalem to see and visit Peter(d) 1.5, but he ab••d•• with him only 〈◊〉〈◊〉 days, and besides him, he saw no other of the Apostles there, save only 〈◊〉〈◊〉, Chri•••• ••insman, the rest (probably) being gone out to preach the Gospel abroad. N was t•• the truth of what he here delivered, (it being a matter of gr••at import 〈◊〉〈◊〉 and •• which the success of his Ministry much depen∣ded, that these things sh••ul•• 〈◊〉〈◊〉 ••••lieved concerning him), he solemnly calls God to witn••ss, confirming it by a••••••th. After this (he tells them) he preached in Syria and Cilicia, with the approbation of the Apostles and Churches of Judea, that received ••nd, 〈◊〉〈◊〉 the Christian faith, who knew him not so much as by f••ce, (so far was he 〈◊〉〈◊〉 being in••tructed by them), but hearing of him, and be∣ing certified of his wand••••ful conversion, and how he was turned from being •• p••r∣secutor to be a preacher of the Gospel, they glorified God for his grace s•• extra∣ordinarily manifested towards him. From Ver. 10. to the end.

[Chap. 2d.] 3. He farther sh••ws them, that fourteen years after, being m••ved by an extra∣ordinary ins••••••, and command from God, he went up to Jerusalem again with Barnab••s and Titus, and there did particularly(e) 1.6 acquaint them st••eminent of the Apostles with the Doctrine which he had pr••ached among the Gentiles, that by their consenting unto it, as the fame which th••y themselves did preach, his by∣past and future labours might have the more success; which otherwise (as it seems) were in danger to be hindred and fru••trated by the Calumnies of his ad∣versaries, who affirmed, that the Apostles at Jerusalem did not approve of the Do∣ctrine which he preached. Therefore as a testimony of their agreement with him, (he tells them) the other Ap••stles did clearly j••in with him, in the point contro∣verted between him and his adversaries, judging Circumcision t•• be a thing not necessary to salvation, else they would have required Titus (who came with him, and was born of Gentile Parents) to be circumcised, which ••••t they did not. And the reason why they did it not, he shews, was, because s••m•• 〈◊〉〈◊〉 brethren that 〈◊〉〈◊〉 gr••at urgers ••f the necessity of Circumcision, and the other Levitical ordin••nc••s (and were brought in to be members of the Church of Jerusalem by fr••ud, and h•• reason of their large pretences t•• piety), had secretly convey••d them∣s••l••••s that m••••ting which he had with the other Apostles, and that pur••••s••ly to see••t••h th•••• he would, before them, stand to, and defend that liberty and free∣dom 〈◊〉〈◊〉 the Ceremonial Law, which he had preached among the Gentiles, as a part of Chri•••••• purchase. If he had ••••d ne it, they w••uld have triumph••d ver him as 〈◊〉〈◊〉 it had ••••eanted bef••re the Ap••stl s, what he had before others affirm••••, and

so would have endeavoured, to bring back the Christian Gentiles and the whole Church to the bondage of the Ceremonial Law. And hence it was, that neither he nor the other Apostles would yield to the importunate desire of these false Brethren, no not for an hour, (that is, so far as to use Circumcision, that one time), and that because this had been to subject the Apostles and the truth to their adversa∣ries, and so the purity of the Gospel Doctrine would not have been maintained a∣mong the Churches of Christ, and particularly not among the Galatians. And as a further evidence, that his calling and office were from God, he shews them, that at that meeting which he had with those Apostles, who were looked upon as the chief••st, viz. Peter, James, and John, and which his adversaries boasted of as his Superiors, when they had heard his Doctrine, they corrected nothing in it, nor added any thing to the knowledg he had before. And for their personal priviledg s, viz. that they had seen Christ in the flesh, and were Apostles be∣fore him even when he was a Persecutor, &c. these things he took no notice of, because G••d regards no man for external things, by which they are outwardly va∣lu•••• or esteemed among men; and can make use of the meanest as well as the most excellent instruments in his service. But on the other side, when those same Apo∣stles who were deservedly reputed pillars of the Church (as being under God great upholders of it by their gifts, dilligence, and fidelity) had by certain evidences found, that the Apostolick office to preach to the uncircumcised Gentiles was committed to him, as the Apostolick office to preach to the Jews was committed to Peter, and that the like assistance, blessing, and success did accompany the la∣bours of the one as well as of the other; these three Apostles (perceiving the grace and gifts, both ordinary and extraordinary which were bestowed upon him, fitting him for the Apostolick office), they did, without much more ad••, acknow∣ledg him and Barnabas for their Collegues or fellow-Apostles, giving them the right hand, in testimony thereof. And as a token of their mutual agreement in dividing their Charge, they consented that Paul and Barnabas should go to the Gentiles, and that they three would go to the Jews(f) 1.7. And as a further testimony of their agreement, these three Apostles did earnestly recommend to Paul and Barnabas the collecting of some charitable contribution among the Chur¦ches ••f the G••ntiles(g) 1.8, for the supply of the p••or Christian Jews(h) 1.9, which they very readily agre••d to, and diligently performed, as we may see, 2 Cor. ch. 8. & ch. 9. L••••t y, to evidence yet further the divine authority of his office unt•• them, and that he was n••t inferiour to the other Apostles, he tells them, that as an Apostle ••f Chri••t, and by vertue of his Apostolick office, he did with authority 〈◊〉〈◊〉, and boldly and freely oppose himself to Peter, one of the chief Apostles, when in his practice at Antioch, he declined from the Doctrine taught by him∣self, concerning the abrogation of the Ceremonial Law. For whereas bef••re s••m•• J••ws (that w••r friends ••f James)(i) 1.10 came from Jerusalem, Peter did h••ld fellowship with the Christian Gentiles, and did eat freely with them (which h•• di•• agreeably t•• the Doctrine of Christian Liberty, by which all differences ••f m••••ts and nations were removed under the Gospel, as Peter himself was instru∣ct••d by Vision, Act. 10.15.), but when th••se Jews were come, he separated him∣self from the Gentiles, as if it had been unlawful for him to eat with them, and this thorough fear of offending those f••re mentioned Jews (who were tenacious of the Ceremonial Law); by which bad example of his, some of the other Christian J••ws, that were at Antioch, were drawn aside, yea and Barnabas also was drawn into the same dissimulation, carrying it so, as if fellowship with the Christian Gentiles had been unlawful, whereas both hims••lf and Peter very well knew the contrary. Now when Paul saw that they walk••d not uprightly according to the true D••ctrine of the Gospel, he publickly expostulated with Peter, and de∣manded of him, why he (being a Jew) had cast off the Yoke of the Ceremonial Law, and us••d hss Christian Liberty, (living after the manner of the Christian Gen∣tiles when he saw occasion) and yet inf••rced this yoke on the Gentiles, endea∣vouring thereby to induce them to think that it was n••cessary now for them under the G••spel, to ••bserve th•• C••rem••••ial law whereas it was never given unto them,

nor they ever obliged to observe it, no not before the coming of Christ. Ʋpon the whole matter, for ought that appears to the contrary, Peter did herein yield to Paul as having truth on his side. From Ver. 1. to the 15.

4. He comes now to assert and confirm the Gospel-doctrine of Justification by Faith in Christ, (which he had before preached to them), against the cor∣rupt Doctrine of his adversaries, who urged the strict observation of the Cere∣monial Law as necessary thereunto, by vertue of a Divine Precept standing yet in force, as may be gathered from the Ap stles reasoning. Chap. 3.19.25. & Chap. 4.3, 4, 5.

And that he may strike at the root of this most dangerous error, he excludes all works in general, not only those of the Ceremonial Law, but of the moral also, yea all works of our own whatsoever, from having any influence upon our Justification. This he proveth, 1. Because they that were Jews by birth, and so faederally the holy people of God, (and not such profane idolatrous sinners as the Gentiles were, who were ignorant of the Law of God, and strangers from the Covenant of God), found it necessary to renounce the works of the Law in point of Justification, and to seek righteousness only thorow Faith in Christ; there∣fore much more ought they Galatians, and other Gentiles so to do, and espe∣cially seeing the Spirit of God affirmeth, Psal. 143.2. That no man, whether Jew or Gentile shall be justified, to wit, by the works of the Law(k) 1.11. 'Tis therefore by the Faith of Jesus, or by Faith receiving and resting on Jesus Christ, and that most perfect righteousness of his, that we are justified. But here he prevents an Objection which he foresaw some of the adversaries of this Doctrine would be apt to make. They will say, that if we seek to be justified by Faith in Christ alone, and not by the works of the Law, then people may live as they list, and freely indulge themselves in sin. He answers, That though it should so happen, that some who profess to seek Justification by Faith in Christ alone, should be found notorious sinners(l) 1.12, yet it would not from thence follow that Christ is the Minister, Author, or Teacher of sin. That inference, he rejects with abhorrence and detestation. For he had in delivering this Doctrine of Justification unto them, shewed, That the same Faith, that lays hold on Christ for righteous∣ness, doth rest upon him also, for grace, and strength to subdue corruption, and he had by many seri••us admonitions strove to b••at down sin among them, there∣fore if he should now, by any thing he should preach, enc••urage sin, he should trans∣gr••ss against the Laws of uprightness, which ought to be found in every faithful Teacher. And that this Doctrine doth not of it self encourage to sin, he proves by his own example. For (says he) I thorow the Law am dead to the Law(m) 1.13 that I might live unto God; that is, by the knowledg of the spirituality of the Law, and the perfection it requires, I have learned, that I am a great sin∣ner, that I have not power perfectly to perform it, that I am therefore subject to the Curse of it, and so I cannot be justified by it. I am so far dead to the Law, as not to put any confidence in my obedience to it, for my justification(n) 1.14; yet I am not so dead to it, as to look upon my self as freed fr••m it, as it is a rule of holy living: But despairing of obtaining Justification and Salvation by my obedience to it, I am forced to fly to Christ, that from him I may receive not only Justification, but grace and power to inable me to live unto God. And as Christ was crucified on the Cross, so by grace derived fr••m him, I crucifie my corruptions, and s•• I live a new and spi∣ritual life, not having this life from my self, but from Christ, who liveth in me by his spirit. And he being the root and spring of this new life, I derive it from him by vertue of my union with him; and the band of my union with him, is my faith in him. And the consideration of his great love in dying for me, is a strong induce∣ment to me, to endeavour to live holily, that so I may please him. He further sh••ws that if we should be justified by the law, or works d••ne in obedience to it, we should frustrate and make v••id the grace of God. For if Justification be by works, it cann••t be by grace, Rom. 11.6. And lastly, Christ's death had been in vain, if the Justification of a Sinner could have been obtained by his own works, from ver. 15. to the end.

5. Having sharply reproved these Galatians for their defection from the truth, [Chap. 3] (among whom Christ had been so evidently preached, and his sufferings, with the causes of them, so clearly opened and set forth, as if all had been done before their eyes); he useth several other arguments to reduce them, and to demonstrate to them, that justification was by Faith and not by Works. And in order here∣unto, he first appeals to their own experience, and demands of them, whether the gifts and graces of the Spirit, both ordinary and extraordinary, that were now found in their Church, were conferred on them till the Gospel was preached among them?(o) 1.15 He asks, whether they received them by the works of the Law, [that is, by hearing the Doctrine of justification by works preached], or by the Hearing of Faith* 1.16, that is, by hearing the Doctrine of justification by Faith preached. And if so, Was there any reason, that having by the preaching of the Gospel (which is a ministery of the Spirit) received such great benefits, and so begun to be a Christian Church, they should now think it necessary to take in the Law? Would they now end in the flesh, and return to those external Mosaical carnal Rites, as if their justification could not be perfected without them? This he shews would be a point of great folly and absurdity in them. 2. If they should seek justification by works, or partly by faith, and partly by works,* 1.17 they would lose all the fruit of their former sufferings for the truth; which would have been rewarded if they had proved constant to the last; but now they will be in danger not only of losing their reward, but of incurring fur∣ther danger(p) 1.18, and bringing a heavier condemnation upon themselves f••r their defection. 3. He resumes and amplifies his first argument, shewing, that the Lord had not only accompanied this Doctrine of justification by faith, with the saving graces of his Spirit among them, but also with other extraordinary gifts, such as the working of Miracles, speaking with strange Tongues, curing of Di∣seases; which were so many confirmations, that this Doctrine was of God. 4. Ha∣ving put a close to that argument brought from their own experience, he adds another, brought from the example of Abraham, who though he did abound with many virtues and good works, yet he was not justified by those, but by faith only; which he proves from Gen. 15.6. where 'tis affirmed that Abraham be∣lieved in the Lord for the accomplishment of that prime promise of the Cove∣nant made unto him, that in the Messias (who was to come of him), he him∣self and all the nations of the earth should be blessed, Gen. 12.3. And the multiplication of his Seed was promised as a means to bring it about. This faith of Abrahams laying hold on the meritorious obedience of the Mediator, the blessed seed promised; he shews, was imputed or reckoned to him for Righteous∣ness, or accepted of God for his justification. And hence he inferreth, that only they who are of the faith (or seek after justification by faith), are the true Children of Abraham, who following his steps, shall succeed him in the inhe∣ritance of that great Blessing, viz. of gratuitous righteousness and justification thereby, which he by faith obtained, See v. 9. And the Spiritq 1.19 (who speaks in the Scriptures) knowing this to be the Counsel of God, that the Gentiles also should be justified by faith, he revealed this promise(r) 1.20 (which is called the preaching of the Gospel) to Abraham(*) 1.21, viz. that In his seed, that is, Jesus Christ, (who was to come of him, Gen. 22.18.) all nations should be blessed. So that all that are of faith(*) 1.22, or true believers, whether Gentiles or Jews, do partake by faith of all those saving blessings, which believing Abra∣ham did partake of; among which, free justification is the chief. 5. He shews, that they who are of the works of the Law, that is, who seek to be justified by works done in obedience to the law, are under the curse of God, and so not justified; the Law pronouncing a curse upon every one who fulfilleth it not in eve∣ry particular, Deut. 27.15, 16, 26. 6. He further adds that no man can be justified by his personal obedience to the Law, because righteousness and life co∣meth by faith, as he proveth from Hab. 2.4.(s) 1.23 The just shall live by faith. Now the way of justification which the Law requireth, cannot consist with the way of justification by faith (t). For the Law promiseth life to him only who

performs exactly what it prescribeth, and so hath a perfect inherent righteousness in himself, as he proveth from Lev. 18.5. where the voice of the Law is, The man that doth them (viz. those things which the Law requires) shall live in them or attain eternal life by them: But the voice of the Gospel is, that They that believe in Jesus shall be saved. 7. He shews not only, That we are justified by Faith, but How Faith doth justifie, viz. not for any merit or worth in it self, but as it closes with Jesus Christ, whereby all the blessings purchased by Him, are made over to us: for Christ hath delivered us from the Curse of the Law, by taking up••n him the Curse due to us, and subjecting himself to death, even the cursed death of the Cross for our sakes, Deut. 21.23. And from his death, he shews, a double benefi•• d••d flow: First to the Gentiles, the blessing of Abraham coming upon them, viz. the blessing of Church-priviledges, divine ordinances, of re∣conciliation with God, adoption, &c. which before the time of Christs death they were Strangers unto: The Second to the Jews jointly with the Gentiles, who be∣ing by Christs death joined in one body, and bec••me one seed of Abraham do by Faith in Christ receive a plentiful communication of the Spirit(u) 1.24 promised in the times of the Gospel. 8. He reasons from humane(x) 1.25 transactions, viz. From Covenants made among m••n which if solemnly confirm'd by Oath and other u∣sual solemnities cannot without injustice be broken or disannul••'d, nor any condition de∣structive to them be afterwards superadded. In like manner he shews, God made a Covenant with Abraham, and his spiritual seed, wherein he promised spi∣ritual and eternal blessings, to all those that shall believe in his Son, the promised Messias. Now Abraham had two seeds *, a spiritual (represented by Isaac) who seek justification by Faith only; and a carnal (represented by Ishmael), who seek justification by the works of the Law. He shews, that the Cove∣nant was not made with Abraham and both these seeds, but only with one of them, that is, with all true believers, who are the mystical Body of Christ, and by virtue of their union with him, collectively called here by his Name. This Covenant he shews, was made and confirmed unto Christ(y) 1.26 or with res∣pect unto Christ, and to all true believers in him both Jews and Gentiles (of whom he is the head) four hundred and thirty years before the Law was given. And therefore if any should say, The way of justification by Faith in the promise, did h••ld go••d before the Law was given; but when the Law was given, that way was altered, and justification by works established: this he shews, cannot be, seeing the Law was given so many years after the Covenant was confirmed(z) 1.27; and therefo••e cannot v••cuate or disanull it. If therefore the inheritance of eter∣nal l••fe (whereof the Land of Canaan was a type and pledg) be to be obtain'd by obdience to the Law, it cannot be obtain'd by Faith, whereby the grace and blessing promised in Christ is received. For these two cannot stand together. Now God gave it to Abraham freely, and of pure grace, promising it unto him on condition of his Faith without any merit on his part. And in like manner all that desire to approve themselves the true Children of Abraham, must obtain it, seeing there is but one way of Salvation. From v. 15. to 19.

6ly. He comes now to answer some Objections, which might be made against what he had said.

Object. 1. If works done in obedience to the Law do not justifie, then the Law upon Mount Sinai seemeth to be given in vain. For why was the Law given, enjoining so many moral, judicial, and ceremonial duties, promising life unto the obedient [Lev. 18.5.], and threatning Gods wrath and curse to the dis∣obedient [Deut. 27.26.], if the inheritance come not by the Law? In answer hereunto, the Apostle sheweth, that one main end why the Law was added to the Promise was to discover sin [Rom. 3.20.], and restrain from Sin, and to make men seek out for a remedy, and so to be a Covenant subservient to the Cov••nant of Grace. And this dispensation (as having more of terror than love in it) was to continue during the infant-state of the Church, ••ven till Christ should come in the flesh, to whom the inheritance was promis••d, as being Head of all those that shall be heirs, and by whom they shall obtain it. And

this God shewed by the glorious and dreadful manner of his giving the Law, by the ministry of Angels,* 1.28 and his appearing then in such terror that there was no access for sinful man to him, but by a Mediator; and therefore upon the peoples request, Moses was appointed the Mediator between God and them at that time [Exod. 20.19. Heb. 12.19.]; being therein a type of Christ, the only Media∣tor of Propitiation. Now he shews, that there is no need of a Mediator, but when there is a disagreement or difference between two parties(aa) 1.29. And God is one party of the two here, who is offended with sinful man, and is to be aton'd. Since therefore the people by reason of their great guiltiness, and manifold violati∣ons of Gods Law were not able to make atonement for themselves, they might from hence learn how much they needed a Mediator to make atonement for them.

Object 2. Then it will he said, that the Law is against the Promises of God. He answers, No. For the Law was not given on Mount Sinai to afford life and justification by obedience to it (seeing it could not perfectly be kept); but rather to convince of sin, and condemn for sin, that men, dispairing of any help in them∣selves, might speedily betake themselves to Christ for life. So that the Law is not contrary unto, but subordinate and subservient to the Promise. For God in the Scriptures(bb) 1.30, (or in the legal dispensation of the Covenant of Grace, which stood in force during the time of the Old Testament), hath concluded all under sin, that is, hath declared all men by nature, since the Fall, to be under sin, that so laying aside all confidence in themselves, they may fly by Faith to Christ for righteousness and salvation, which are the great things promised in the Covenant of Grace. From v. 19. to 29.

Object. 3. Seeing the Law, or that legal dispensation of the Covenant of Grace was so useful to the antient Church, and so subservient to the Promise, Why then did Paul cry down the use of it, especially the practice of the Ceremonial Law, now? He answers, that, Before Faith came [that is, the Object of Faith, viz. Christ Jesus(cc) 1.31, or the more clear and full manifestation of the Doctrine of Faith, which was about the time of Christs death and ascension], the Law was very useful to the Jews, because they were by it, as by a military Guard, kept from being mix'd with other Nations in Religion, and were shut up thereby as in a prison under sin, and the curse due to sin, that so they might be the more prepa∣red, and as it were necessitated, to embrace the Doctrine of Salvation by Faith in Christ (which was, during that dispensation, but darkly revealed), when it should be more clearly discovered; the full revelation whereof they were by this means kept more intent upon. So that the Law, that is, Moses's Oeconomy, confin'd them with∣in the bounds of Faith, that they should not seek for justification by their own inhe∣rent righteousness, or works, or any other way than only by Faith in the Messias. Yea the Law was their School-master in their minority, to instruct them to repair to Christ for pardon. Thus (he shews) the legal dispensation of the Covenant of Grace was of good use to the ancient Church; but denies that the use of it ought to be continued now, when the Doctrine of Faith is so clearly manifested: Yea on the contrary, (he declares), that it is now to be abrogated, and the Chri∣stian Church freed from the observation of it, because it was to exercise the office of a School-mast r only over Children in their minority; but can have no autho∣rity over believers now, who in comparison of them, are to be l••oked upon as grown men. For the Christian Church, viz. all true believers, whether Jews or Gentiles, and in particular, all the faithful among the Galatians were now like a Son come to age by reason of their Faith in Christ (who is now come in the flesh) and therefore are not under the childish paedagogy of Ceremonies, or the Mosaical outward legal dispensation of the Covenant of Grace.

Object. 4. But false Teachers might here object, that though it be admitted, that the Law or Mosaical dispensation given on Mount Sinai was added to the

Promise to be subservient to it; yet Circumcision was given to Abraham with the Promise, as the i••itiat••ry seal of it, Gen. 17.10. Therefore though the Law or legal dispensation be abrogated; yet Circumcision was to be kept in the Church, as that which was given before it, and without which none can be ac∣counted Abraham's Seed, or Heirs according to the Promise. The Apostle answers, that Baptism, which signifieth and sealeth our ingrafting into Christ [Rom. 6. 4.5.] was substituted in the place of Circumcision, and is sufficient for compassing all those ends for which Circumcision was instituted; because they who are bap∣tized into Christ do put on Christ, and so are incorporated and made one body with him; they carry his Name, pr••fess to be his, are esteemed to be in him as members of his ••ody. And all that have true Faith in Christ are thus really in∣corporated into him, and made one body with him, of what Nation or Condition soever they be. So that Circumcision, which by virtue of its institution, did serve to keep up a distinction between Jew and Gentile [Exod 12.48.] cannot here be useful, seeing now all distinctions are to be removed, and Circumcision, being one main part ••f the partition wall betwixt Jew and Gentile, was not any longer to stand in f••rce. For whatsoever Nation, Rank or Sex any be of, it is all one in this matter. None are debarred from Christ, n••r yet the more accepted by him, for any of these things. And all Believers of what condition soever, are all one body in Christ Jesus; and if they be Christs, and by Baptism ingrafted into him, they are true Children of Abraham, though they be not circumcised, and apparent heirs of the heavenly inheritance, given unto Abraham by Promise. From v. 23. to the end.

[Chap. 4] 7ly He goes on further to clear the freedom of Christians from the Mosaical O••conomy by the similitude of an Heir, who while he is a minor, and under-age, is n•••• at his own liberty or disposal, but in point of subjection, like a servant under the Guardianship of Tutors or Governours, until the time appointed by his Father be come out; longer than which, he is not to remain in the state of subjection. So says he, Gods Church (whereof we are members) formerly was kept in bondage and subjecti∣on under that strict and rigid administration of the Mosaical Oeconomy, and tyed to a number of Ceremonial observances(dd) 1.32 and bodily significant rites and figures whereby G••d instructed the former age of the World, and which were a kind of bon∣dage and slavery to the outward man. But when the fulness of time was come, which God had appointed for the finishing this Oeconomy; he sent his Son into the W••rld, who was incarnate, and subjected himself both to the Precepts and Curse of the Law, that he might redeem them that truly believe in him from the Curse of it, and the whole Church in general from that rigor and servitude under which they formerly had been, as to their outward estate [Eph. 2.15.], and that they might attain to the adoption of Sons grown up. And as a Testimony of their Adoption, and ••dvancement to the priviledg of Sons now grown up, God had sent forth the Spirit of his Son into their hearts(ee) 1.33 clearly testifying this to them, and inabling them (tog••ther with other Sons of God, both among Jews and •• ••tiles), with a cheerful voice to call God Father* 1.34. And as to this, they mi••ht consult their own experience. They might therefore assure themselves they were no more in that servile condition under the Yoke of Ceremonies, but in a free state, as Sons grown up, and Heirs actually partaking of their Fathers Goods, (viz. of his spiritual Graces), and that in a larger measure than the ancient Church enjoyed before; and all thorow Christ who hath merited and procured these blessings for us. From v. 1. to 8.

8ly. Having now sufficiently proved by Scripture and Reason the freedom of Christians from that ancient legal dispensation, and more especially from the Yoke of the Ceremonial Law, he endeavours further to fasten this truth upon their minds, both by sharp reproofs, and most affectionate insinuations. And first, he shews them, that when that legal dispensation was in force, they (viz. the Galatians who were Gentiles) were ignorant of the true God, and worship∣ped

dumb(ff) 1.35 Idols, and consequently were not born, or brought up under th•• pae∣dagogy of the Law as the Jews were, wh•• therefore might pretend some excuse for their unwillingness to depart from it. But afterwards by the preaching of the Gospel (which God of his free and rich mercy sent unto them, and not for any desert of theirs), they were brought off from their ignorance; and came to know the true God: whereas, before they look'd not after him, but lay immers'd in their Idolatry: and they were not only brought to know him, but to be known of him(gg) 1.36, that is, to be acknowledged and owned for his: whereas before their Conversion, they were not known of God in this sense. And being thus brought into the Liberty of Sons grown up, he wonders at their folly and ingratitude, that they would subject themselves to the bondage of the Mosaical Elements or Cere∣monies, which had now no figurative or sacramental signification as formerly they had (when they were shadows of Christ to come), and therefore were weak, yea poor and beggarly, not being able to afford any solid consolation to th••se who observed them. He wonders that they who had been in bondage formerly unto Ido∣latry, should desire to be in bondage again(hh) 1.37 viz. to those weak and poor Elements, under subjection to which they never had been before. He instances in some of those Elements unto which they had turned. He tells them, he under∣stands they observed(ii) 1.38 (after the manner of the carnal Jews expecting to be justified thereby) their Sabbaths, New-moons, Anniversary Feasts, as ••f the Passeover, Pentecost, and Tabernacles, and the Year of Release which was the Seventh, and the year of Jubilee which was the Fiftieth. Which things made him fear he had preached the Gospel and the Doctrine of free Justification by Faith in Christ in vain among them. From v. 8. to v. 12.

9ly. He lovingly exhorts them to return to that wholesom Doctrine of Justifica∣tion by Faith, without the works of the Law. Brethren I beseech you (says he), be as I am, for I was as you are(kk) 1.39, that is, Take me for your ex∣ample, who was once as zealous for those Legal Rites, as any of you are at this pre∣sent. But now I count them, and all things else, but dung in comparison of the excellent knowledg of Christ [Phil. 3.9.]. He tells them, that they had no rea∣son to suspect that what he spake proceeded from any ill will towards any of them, or from any particular resentment; for they had not done him any personal injury. H•• only pl••aded the cause of Christ, and did not vent any private passion of his own. Nay he was so far from apprehending any injury from them, that he acknow∣ledges they had shewn much love, and respect to him, when being infirm in body, and much broken with afflictions, he came first to preach the Gospel unto them; and yet by those trials(ll) 1.40 wherewith it pleased God to exercise him, they were not tempted to despise his Person or Doctrine, but received him as if he had been one of the holy Angels of God, nay as Jesus Christ himself. He asks them, where is that(mm) 1.41 blessedness now, which they once thought they enjoyed by his coming am••ng them! Time was, when they thought themselves so blessed by his presence, that th••y could then even almost have plucked out their eyes(nn) 1.42 for him, to have done him good. And (says he) am I, who formerly was so preci∣ous to you, become now your enemy, because I declare the truth of God to you? As for the false Apostles, they indeed pretend great love to you, and zeal for you; but what 〈◊〉〈◊〉 their ends therein, but that they may exclude us(oo) 1.43 that you may affect them. He tells them, they were once zealously affected towards him and his D••ctrine; and 'tis good (he shews th••m) to be constantly zealous in a good thing, and so he would have them to be, and that as well what he was absent from them, as when he was present with them. He further tells them, they were his Children, whom with much pains and travail he had brought forth to Christ, and had brought them to take on them the Christian profession, but now they h••d shamefully fallen off from it, so that he was in travail and pain a second time, till the pure Doctrine of Christ be again established among them, and till they receive again the right shape of Christians. He tells them, he much desired to be with them, that being fully acquainted with their state he might accommodate himself accord∣dingly

to th••m, either in meekness or severity: and might change his voice, either by turning his complaints into praises; or his speech into groans, and his words into tears to bewail their Apostacy: and by those true significations of his affection, perswade them to return to their former profession; for now he was some∣what perplexed and p••z••d how to deal with them. From Ver. 12. to the 21.

10ly. He comes now further to clear the Doctrine of Justification by Faith, and not by works, from an instance taken from Abrahams Family, where by a typical Allego••y, this whole matter is represented. The plain import of which is this, that they who seek Justification by works are in a servile, misera∣ble, and cursed condition, and at last shall be cast out from the presence of God, and the Society of the Saints; and they that seek Justification by Faith in Christ are ••ree Sons of the Family of God, and blessed, and shall at last cer∣tainly attain to an inheritance of life eternal. He exp••stulates therefore with the Galatians, that they should affect this servile, miserable and cursed con∣dition. And first, He cites his Adversaries, and all others who (contrary to G••ds command) did voluntarily again put themselves under the Yoke of the M••sai∣cal Law, and sought to be justified by works, to hear what the Law it self (or that Collection of the five books of Moses, which is called the Law) doth say, that is, to consider the sense and scope of the Law(pp) 1.44. Then he propounds the typical History of Abrahams Family, taken from Gen. ch. 16. & 21. the sum whereof is this; namely, That Abraham had two Sons(qq) 1.45, to wit, Ishm••el and Isaac, whose condition did differ in two things; 1. Ishmael was born ••f a Bondwoman or Servant, to wit, H••gar [Gen. 16.1.15.]; and so he was but as a servant himself, and not the Heir [Gen. 21.10.]: but Isaac was born of a Free-woman, viz. Sarah [Gen. 21.2, 3.], who had never been a Servant, but was the Mistris, and therefore Isaac himself was no Servant but a Free-man, and the Heir to his Father, v. 22. A second diffe∣rence there was in the principle of generation and birth: For Ishmael was born after the flesh, or by the ordinary strength of Nature, his Mother Hagar being a young Woman, and fit for conception; but Isaac was not conceived or born from any such principle, Sarah his M••ther being Ninety years old when she conceived him [G••n. 17.17.], and so according to the course of Nature, unfit for con∣cepti•••• [Heb. 11.12.], but he was born by Promise, or by virtue of that pro∣mise made t•• A••raham, Gen 17.16. Which Story, the Apostle shews, was an alleg••••y, that is, besides the literal sense of the words, God intended they should shaddow forth the st••te of his Church in the following particulars; namely, Abrahams two wives should represent the two Covenants, to wit, the old Covenant, or the old Administration of the Covenant of Grace, Heb. 8.7. (which Covenant was greatly mistaken by the Jews, and did degenerate into a plain Covenant of works in the sense of many who did adhere to it); and the n••w Covenant, or the new Administration of the C••venant of Grace, Heb. 8.8. The first of which C••venants was prefigured by Hagar the B••nd∣woman; and d••scribeth it, 1. From the place where it was given, viz. upon Mount Sinai, 2. From the lik•• effect produced by it, as by Hagar, to wit that as H••gar, so this Covenant (especially as it was g••nerally mistaken for a Cove∣nant of works) did beget Children unto bondage, that is, they who adhered to it (as so understood) were not thereby freed from their bondage to Sin, Satan and Gods Wrath (S e Gal. 3.10.), but were of a servile mercenary dispositi∣on, doing what they did in Gods service, not from love, but slavish fear, and thinking to merit Heaven by their works. See Mar. 10.17.

And having, as it were in a Parenthesis, shewed the fitness of the former re∣semblance (because M u••t Sinai, where the old Covenant was first given, is cal∣led(rr) 1.46 Agar by the Arabians), h•• further describeth this Covenant by con∣sidering the condition of those wh•• now did tenaciously adhere to it. And first, he shews them, that the earthly Jerusalem, or the Jewish Church (not as she was in her best times, but as she was then in that present age), did answer or

bear a kind of resemblance with that Covenant, because that Church and her Children did remain in a servile condition, which was the fruit of their adhering to this Covenant, as it was mistaken, and misunderstood for a Covenant of works. 2ly. He shews, that the new Covenant, or the new Administration of the Covenant of Grace was prefigured in Sarah, and that they who adhere to it are called the Jerusalem that is from above; and all those who are the truly rege∣nerate of the Christian Church, and make claim to life, according to the tenour of the Covenant of Grace, are to be reckoned as belonging hereunto. And this Church is here called Jerusalem, because that City was a Type of the true Church by reason of its compactness and order, Psal. 122.3. and beauty, Psal. 48.2. and the divine protection that was over it, Isa. 31.5. And is said to be from above, because her Original is from Heaven [Jam. 1.17, 18.], and the Mem∣bers thereof have their Conversation in Heaven, Phil. 3.20. He further shews, the happy state wherein those are who adhere to this Covenant; nam••ly, in a state of freedom from sin [Rom. 6.18.], and the Curse of the Law [Rom. 8.1.], and the Yoke of that ancient legal dispensation [Eph. 2.15.]. 3ly. He shews, who are the Children of this Covenant [or Members of the true Church adhering to this Covenant], even all sincere Believers, whether Jews or Gen∣tiles. 4ly. He confirmeth the truth of the former mystery, by a quotation out Isa. 54.1. Which words in their first sense are a Prophecy of the joy∣ful deliverance of the Jews out of the Babylonish Captivity, and call upon the material City of Sion or Jerusalem as on a Woman that had been Barren to rejoice, because though all the time of the Captivity she had been empty of Jews, yet now she should be m••re populous than ever she was at any time before her Capti∣vity, or than other Nations were, that had not been led into Captivity. This the Apostle excellently adapteth to the new Covenant, which when Christ was here on the Earth had but few Children, few that were brought forth by it, but after his death, upon the preaching of the Gospel by his Apostles to the Gentiles, it had very many, so that the Jews in comparison of the Christians were but few. Lastly, The Apostle applies this Typical History, and partly comforts the truly faithf••l among the Galatians thereby, and partly instructs them In order to which, he represents to them these particulars. 1st. As Isaac by virtue of the Promise, above the power of nature, being born of a Free-woman, was Heir to his Fathers goods; so all they who seek Salvation, not by the Law, but by Faith in Ch••••st are supernaturally begotten by the power of Gods Spirit, and by Grace are the tree Children of God, and such to whom eternal life is promised* 1.47, and are Heirs of it, as Isaac was of his Fathers estate. 2ly. He shews them, that by suffering pe••s••cution by false Brethren (Patrons of Righteousness by Works), they therein were like to Isaac, whom Ishmael persecuted with bitter mocking, Gen 21.9. 3ly. As Hagar and Ishmael were cast out of Abrahams House, (at first by Sarah, Gen. 21.10. and the sentence afterwards confirmed by God himself, v. 12); so they who seek Justification by works (prefigured by Hagar and Ishma••l) shall be cast out of the Church of God, (the Society of the Saints, v. 31.) and shall not obtain the inheritance of eternal life: but they who seek Salvation by Faith in Christ, shall abide therein, and shall be eternally saved. Lastly, he shews them, that all true faithful Christians are not Children of the Bond-woman but of the Free; and all that desire to approve themselves to be such, mu••t take heed of that error of seeking Righteousness by the works of the Law, but mu••t hold fast the Doctrine of Righteousness by Grace through Faith in Jesus Christ, if they would not exclude themselves from the heavenly inheritance. From Ver. 21. to the end.

Having spoken thus much in the vindication of the Doctrine of Justification by Faith alone, he shuts up the whole disputation with a double exhortation. 1. That [Chap. 3] they would stand fast in their Christian liberty, without subjecting themselves again to the Mosaical Yoke. Which exhortation he enforceth more directly by six Arguments. 1. Because Christ had purchased this freedom for his Church by

his own blood. 2. The holding Circumcision necessary, and as a part of mans Righteousness, doth cut off the observer of it from all benefit by Christ; because to maintain Circumcision, is by consequent, to maintain the whole bulk of the Mosaical rites to be in force, and so in effect to declare, that Christ is not yet come, seeing all those things were to be done away at his coming [Heb. 9.10.]. And Christ must either be our whole Righteousness, and our compleat Saviour, or not at all [Act. 4 12.]. 3ly. He testifies that they that engage themselves to observe Circumcision (in the way wherein it was urged by the false Apostles, Act. 15.1.), d•• hereby engage themselves to perform the whole Law, viz. Ce∣remonial and Judicial, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Paedagogy, Exod. 12.48.), and the whole moral Law, and that under the penalty of condemnation. For no less then uni∣versal and perfect obedience to the Law in all its precepts, is required unto Justification by works. 4ly. He shews, that whoever among them observe the Levitical Ordinances, as they were pressed by the false Apostles, or sought(ss) 1.48 to be justified by observing of them; in so doing, they renounced Christ, and all benefit by him, and were falen away from the Doctrine(tt) 1.49 of free Grace. For works and Grace are not consistent in the matter of Justification. 5ly. He declares that he himself and other Jews (who before their Conversion to the Christian Faith were circumcised), being now savingly taught and inlightened by the Holy Ghost, did renounce all confidence in their own works or carnal pri∣viledges, and did look to obtain heaven, (here called their hope(uu) 1.50, because the object of their hope, Tit. 2.13.) only by virtue of the Righteousness which is laid hold on by Faith. 6ly. In the state of the Church, under the Gospel, since Christ was manifested in the Flesh, he shews, that neither the observing of Circumcision, nor the omitting of it, does of it self commend a man to God: but that which he now requires, is a true lively Faith(xx) 1.51 in his Son, evidencing it self to be such, by the fruits of true love to God and our Neighbour, which is called the fulfilling of the Law, Rom. 13.10. Yet this is not so to be under∣stood, as if the use of the Sacraments of the New Testament or other pieces of instituted worship were hereby excluded and declared useless, they being helps of our Faith, with ••ut which, it is impossible to perform any duty of love to God or our Neighbour, sincerely and acceptably. From Ver. 1. to 7.

Secondly, He further presseth this his exhortation by other arguments, and that as it were by the By. 1. He commends them for their form••r forwardness in embracing this now controverted truth, (which he calls a Running well), and he sees no reason why they sh••uld depart from it. 2ly. Lest they should say, they were fully perswaded in their Consciences, that this way they were brought into by their new Apostles was the way of God; He tells them, that what per∣swasion soever they may have of that kind, it is but a meer delusion, and comes not from God (who had called them to true Christian Liberty), but from the Devil and his Instruments. 3ly. Lest they should say, he needed not make so much ado about this matter, seeing they had not embraced the whole body of the Jewish worship, but only observed some particular Ceremonies there∣of, and as to other things they practised as the Christian Faith required: He an∣swers, that a little Leaven, a little false Doctrine entertained [Mat. 16.12.] may easily in time corrupt a mans judgment in other points, and a small number of such seduced persons may easily infect the whole Church [1 Cor. 5.6.]. 4ly. He expresses his confidence (grounded upon Charity) that through the Lords gra∣cious assi••tance, they should be reclaim'd from this their err••r and brought to embrace the same truth again, which he had preached to them; and that he that thus troubled and perverted them (whoever he be) should hear his own judgment and punishment from God, except he repent. 5ly. He presses his exhortation by confuting a Calumny, which (as it seems) his adversaries mad use of, to perswade the people, that he by circumcising Timothy to prevent the stumbling of the weak Jews [Act. 16.3.] had declared himself to be of the same judg∣ment

with them in the present c••nt••oversie. In answer to this, he gives them to understand, that he did not ••rge Circumcision to be observed by the Gentiles at all [Act. 21.25.], nor all••w it to be us'd by the Jews, in the sense of his Ad∣vers••••••••s, 〈◊〉〈◊〉 as mi••ht appear t•• them by these two Reasons: 1. If he had preached Cir••••••cisi••n, the Jews would not have persecuted him as they did. 2. They would not h••••e 〈◊〉〈◊〉 s••ch ••ffence at his preaching Salvation through Christ crucified as they did, which is called here the D••ctrine of the Cross, 1 Cor 1.18. For that D••ctrine m••st ••••••••nded them, because by it, Circumcision and the whole frame of the old ••••••al Administration (under which they were born and educated) was laid asid•• [S••e Act. 21.28.]. 6ly. He wishes that their prime Seducers, (who troubled their outward and inward peace) were cut off from Communion with the Church, by the Sword of Excommunication, because they did burden them with the observation of such things, as were contrary to Evangelical liberty, to the en∣joyment whereof they were called by God. From Ver. 7. to the middle of the 13th. v.

He c••mes now to the second part of his Exhortation; namely, That they take heed l••st they abuse their Christian liberty(yy) 1.52; as if they were freed from all obligation to serve God or man in the duties particularly required of them. He gives them therefore these two Rules; 1. That they would not take encourage∣ment from this D••ctrine to give licence to sin and corruption within them, to break all b••nds and to fulfill its lusts and inordinate desires. 2. That they would by love serve one another; that is, That every one, notwithstanding this Liberty, would from a principle of Love, imploy himself in all the duties of Love for the bring∣ing about the ••a••d of his Neighbour, and accordingly would either strengthen or in∣large himself in the use of it, as might be most c••nducing to his Neighbours spiri∣tual ••ood and edification, and not by an indiscreet use of his Christian Liberty of∣fend his weak Brethren [R••m. 14.13, 15. 1 Cor. 8.9.]. And this serving one another in Love, he shews, is the most compendious way to keep the whole Law which is sum'd up in that one word or Precept, Thou shalt love thy Neighbour as thy self. For true and regular Love to our Neighbour supp••seth Love to God, and springeth from it, as its Fountain [1 Joh. 5.1.], and is a great evid••nce of it [1 Joh 4.21] But he tells them, If there continue bitter strifes and h••ck-bitings among them, they will in all likelyhood, come at last to devour, and d••••troy one another. And that he may further press his first Rule, to wit, That t••••y should not use their Liberty for an occasion to the flesh, he ex∣h••rts them, to walk in the Spirit, that is, to follow the guidance and motions of the sanctifying Spirit of God, and these benefits would ••ccrue to them hereby. 1. So the Lusts of the flesh should not rule over them, but they should be victo∣rious in the contest betwixt the fl sh and the Spirit(zz) 1.53, that is, betwixt the corrupt nature, and the renewed part. For the Spirit will mortifie and keep un∣der the flesh; so that though the first motion of imbred Corruption be not totally supp••ssed, yet they shall not be fulfilled, or brought into act with deliberation and c••ns••••s For as the evil lustings of the fl••sh will strive and struggle against the g••od motions and inclinations which the Holy Ghost stirreth up; so the Spirit or ren••wed part struggleth against the flesh and the evil motions thereof, lest(a) 1.54 the regenerate should do the things which their corrupt nature (that still dwel∣leth in th••••) would ••therwise incline them unto. 2ly. Th••y that are led by the Spirit and inward principle of grace within, are not under the condemning power of the Law, though they are under it as a Rule, which their renewed part complies with. But the Law doth manifestly condemn the Works of the Flesh, (of which he rec••••••••s up a Catalogue of Seventeen, p ssibly too commonly practised Ly••••me in th••se Regions and Countries), and those who practise them, he shews, (••xc••pt they repent) shall not inherit the Kingdom of God.

3ly If they follow the Spirit, and exercise the graci••us virtues thereof (of which he reckons up Nine), they will not have the Law against them, to curse or condemn them. For such virtues and gracious qualities, the Law is so

far from condemning, that it enjoins them, c••mmands them, and encourageth in the practice of them. He further shews, that all they who are Christs (one as well as another) have in some good degree (though not equally) crucifi••d the flesh, with its corrupt affections and lusts. For they fetch virtue from Christ crucifi'd for that purpose: Christs death for their sins, strongly obliges them to it. And th••y are not only b••und to it but they actually endeavour it, through the assi••tance of the Spirit of Christ, who dwelleth in them. In Conclusion, he shews, that they that are raised up by the power of the Spirit of God from the death of sin unto •• new life, ought in their lives and conversations t•• manif••st it, and to endeavour to walk Christianly and Spiri∣tually(b) 1.55. From the middle of v. 13. to v. 26.

He comes now to d••h••rt these Galatians from some particular sins (which it seems were too rife among them), and to exhort them to some particular duties, which they needed to be exhorted unto.

1. He d••h••rts them from Ambition and its evil attendants, Reproach and Envy; which Evils, possi••ly, their Church at that time was infected with. Ver. 26.

2ly. He exhorts th••se among them, who were spiritual (that is, who had received [Chap. 6] a larger measure of Grace, and are called strong, Rom. 15.8. and perfect, to wit, c••mparatively, Phil. 3.15.), to endeavour to restore and reclaim those who were overtaken with any sin, and that with the spirit of meekness, considering their own frailty, and how easily, under a temptation, they themselves might also fall into the like sin(c) 1.56. He shews, this is the end of reprehension, namely, to raise up our Brother that is fall'n, and not proudly to insult over him. He exhorts them therefore, to bear one anothers burdens(d) 1.57, that is, to have compassion on their Brothers failings and infirmities, which lie upon him as a heavy l••ad and(e) 1.58 burden) and to use the best means they can to ease and relieve him, and by discreet reprehensi••n to amend him; and so they shall put in practise that command of Christ, which He, n••t only by his Precept but by his Example, so effectually recom∣mended to his Disciples, Joh. 13.34. & ch. 15.12. (f). And he that insulteth over others that are overtaken, and thinketh himself more strong, deceives himself, and may possibly be found among the weakest when he is tempted. He adviseth them therefore, n••t to compare themselves with others that are worse than them∣selves (which may stir up pride and arrogancy in them), but to compare them∣selves with those that are better than themselves, that so they may be humbled. L••t ••very one (saith he) try their own works by the rule of Gods W••rd, and not by the Works of others, and so they shall find matt••r of rejoicing in themselves alone (g), that is, in the testimony of their own Consciences, and shall not need to borrow matter ••f rejoicing from the faults and sins of others; for every man shall bear his own burden, that is, give an account of his Works to God, who will absolve or condemn men, not as they have done better or worse than others, but as they shall be found in themselves, absolutely considered. From Ver. 1. to 6.

3ly. He exhorteth the people to exercise liberality towards their Teachers and spiritual Guides, by whom they were taught and instructed. For men shall reap according to what they have sown, whether it be much or little, good Seed or bad: and more particularly, as they have employed their temporal goods, either for pious uses, or for pampering their fl••shly Lusts; so they may expect an answerable reward or punishment from the Lord. They that spend their Means and Estates upon the service of their fl••shly Lusts, shall of this abuse of their goods, reap corruption (that is, eternal perditi••n as 'tis here opposed to eternal life): but they that b••st••w their goods to advance the work of the Spirit in themselves and others, (to further Gods Glory, and Mans Salvation) shall of the Spirit (that is forasmuch as they have ••mpl••yed their goods ab••ut spiritual things) be gra∣ciously reward••d with eternal life. And in duties of Charity, he tells them, they should n••t be discouraged, though th••y meet not presently with their reward; for in due time they shall gather the fruit which God hath promised. He closeth the

exhortation to beneficence, exhorting them while they have opportunity to do good to all (according to their ability), ••specially to all faithful Christians, and much m••re to their faithful Pastors. From Ver. 6. to 11.

In Conclusion; for a testim••ny of his sincere aff••ction to them, he tells them, he had written this whole Epistle with his own hand. 'Tis true, he wrote larger Epistles to some Churches, yet he never wrote with his own hand any so large as this. As for his Adversaries, he shews, they were not acted with sincere inten∣tions in urging Circumcision upon them, but with hypocrisie, or a desire only to make a fair outward shew of Religion, by observing that fl••shly and carnal rite, and that they might escape pers••cution from the Jews, (and from the Civil Powers, who were instigated by them, Act. 18.12, 13); which we, says he, that preach the sincere D••ctrine of the Gospel concerning Christ crucified are exposed unto. For the fury of those Persecutors was much abated towards such Chri∣stians as did observe the Ceremonial Law of Moses. He further sheweth, that these false Apostles, that so vehemently urged Circumcision upon them, did not themselves, in other points, observe the Law, but dispensed with it among them∣selves where they knew there were none like to publish their doings abroad [Mat. 23.4.]: yet they urged Circumcision upon them, that they might be able to boast of the multitude of their Proselytes among them; and that so many received Cir∣cumcision in their flesh, at their instigation, and carried it as a mark of their in∣structi••n. But as for himself, he shews them, the matter of his Gloriation was only the Cross of Christ, that is, that he had preached up the all-sufficient, expiatory, and satisfactory Sacrifice of Christ upon the Cross. And for the sake of Christ crucified, all honour, favour, and respect with men was despised by him, as he for his zeal for Christ was despis'd, persecuted and cast off by the World, 1 Cor. 4.12, 13. And the reason why he gloried in the Cross of Christ, and not in any fleshly priviledges, was, because in the Kingdom or Church of Christ neither Circumcision availeth any thing, nor Uncircumcision, without Regeneration and renewing of the Soul by the Holy Ghost. And to as many as walk according to this Rule (that is, this pattern of Doctrine which he had taught in this Epistle) concerning Mans Justification before God, concerning Christian Liberty, and a Christian Conversation, he heartily wishes peace and mercy, that is, all manner of spiritual Blessings; they being* 1.59 the true Israel of God. In the close of all, with an Apostolick authority, he forbids his Adversa∣ries to make him any further work or trouble, either by gainsaying his Doctrine, or by detracting from his Authority, because he bare the marks of a Servant most faithful, and m••st devoted to Christ; namely, those stripes and wounds he had r••c••ived for the name of Christ, 2 Cor. 11.23, &c. He shuts up his Epistle with his accustomed Seal, wishing that the grace and favour of Jesus Christ might reside (both as to the effects and sense of it) in their Spirits and Souls, to enlighten and sanctifie them more and more, that from thence they may draw Consolation both in Life and Death. From Ver. 11. to the end.

Notes

• * 1.1

  The Epistle to the Galatians.
• (a) 1.2

  See 1 Cor. 1.1. Eph. 1.1.
• (b) 1.3

  See Act. 26.27. [Chap. 1]
• (c) 1.4

  Act 9.15.
• (d) 1.5

  See Sect. 3. of Chap. 2.
• (e) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (f) 1.7

  Which Paction is nothing contrary to what is held forth, Act. 15.7. For [Chap. 2] Peter speaketh not there, that his ordinary Charge was to preach to the Gentiles, but only of that act of his mentioned Act. 10. whereby he was at one time imployed to preach to them.
• (g) 1.8

  1 Cor. 16.1.
• (h) 1.9

  Rom. 15.25.
• (i) 1.10

  Causa hujus perniciosae dissimulationis indicatur, nempe eum timuisse Jacobi familiares. Hac Ill••r.
• (k) 1.11

  This Clause is here supplied by the Apostle without adding to the sense. The like addition of words for explication without wronging the sense is frequently used in the N. T. where Scriptures are cited out of the Old T. as Math. 4.10. compar'd with Deut. 6.13. Heb. 10.5. compar'd with Psal. 40.6, 7, 8.
• (l) 1.12

  See 1 Cor. 12.28.

  Faith here and elsewhere (see Chap. 1.23.) is taken for the Doctrine that is to be believed.
• (m) 1.13

  Si modo frustrà, q. d. Non tantum frustrà passi estis, sed etiam cum damno & detrimento, nisi ad bonum mentem redeatis.
• (n) 1.14

  De Scripturâ loquitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scriptura hic sumitur per Metony∣miam effecti, pro eo qui eam dedit. Chrysost.
• (o) 1.15

  The calling of the Gentiles, and their Justification by Faith, was foretold about two thousand years before it fell out.
• * 1.16

  Tanquam laetum aliquod nuncium praedicavit, pro evangelizavit, h. e. Deus ei indicavit, quod postea in Scripturas sacras relatum est.
• * 1.17

  Qui de fidelium numero sunt.
• (p) 1.18

  See Notes on Rom. 1.17.
• q 1.19

  Ex fide sunt qui innituntur merito Christi pro nobis satisfacientis. Ex operi∣bus L••gis qui impituntur propriis meritis & probitati & sanctitati propriae.
• (r) 1.20

  Ut promissionem Spiritûs acciperemus, i. e. promissum Spiritum. Est autem illa Spiritus sancti promissio, J••r. 31.33. & 32 40. Ezek. 11.19, &c. 36.27. Joel 2.29. Zach. 12.10.
• (*) 1.21

  Ce••te s••mence don••, c' est Christ c' est à dire. L' Eglise qui constitue son corps, par la for p••r loquell•• elle l'embrasse. Amirant fur les Epistres.
• (*) 1.22

  Act. 7.38. Heb. 2.2.
• (s) 1.23

  Ver. 15. Humanitus loquor.
• (u) 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (x) 1.25

  Gen. 12.3, & 17.4. & 22.17.18.
• (y) 1.26

  Mediator non est unius partis sed duarum, earumque dissidentium. Cum igi∣tur Mese•• Mediatorem ageret inter Deum & populum, hoc ipso testatur, esse dissidi∣um inter du•••• ista•• partes. Deus autem unus est. Isque semper idem, semper sibi constans. Dissidium igitur illud non Dei, sed hominis mutationi deputandum est. Jac. Ca∣pollus.
• (z) 1.27

  Scripturae tribuitur quod Deo. vid. Rom. 11.32. Ver. 21. Fides Jesu•• Christi, i. e. in Jesum Christum, Apoc. 14.12.
• * 1.28

  Act. 7.38. Heb. 2.2.
• (aa) 1.29

  As he is call'd our hope, 1 Tim. 1.1.
• (bb) 1.30

  Sub elementis mundi, i. e. sub Ceremoniis quibus Deus veterem mundum [Chap. 4] erudiit. Pisc.

  Framu•• subjecti ritibus illis qui nobis cum mundo erant communes; qualia sunt, Templa, Arae, Victimae, liba, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & similia, imposita Israelitis in hoc ne talium amore ad idol•• dilaberentur. Grot.
• (cc) 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic ego vertendum puto non quonsam sed qu••d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sensusque sit, Quod autem filii sitis, inde manifestum est quia misit Deus Spiritum filii fui in corda vest••a. Hac. Illyr.
• (dd) 1.32

  Idola Dii nuncupativè non substantivè. Bernard.
• (ee) 1.33

  Cogniti estis à Deo, i. e. in gratiam recepti, & pro filiis habiti; nam verba sensûs apud Paulum per usitatum Hebraismum conn••tant affectum: Ut Cognisco oves, Joh 10. i. e diligo.
• * 1.34

  Clamare Metaphoric 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & fiduciam illum fidelium significat, de quâ 1 Joh. 5.14. Heb. 4.16. quod Spiritui sancto tribuitur, quia illius illustratione & in∣stinctu contingit. Gomar.
• (ff) 1.35

  Quomodo convertimini 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Vocula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 respicit non rem eandem sed similem. Galatae reb••s terrenis, & in utilibus servierant, viz. idolis, jamque denuo se convertere volebant ad servitutem Ceremoniarum Legalium, quae itidem erant re•• ter∣renae ac per se neminem servare poterant, neque, Christo exhibito, quicquam ampli∣us utilitatis habere poterant. Glass.

  Re••picit voculi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non continuationem actus prioris, sed similis novi incho∣ationem. Egena vocat Elementa quia facta erant evanida postquam Corpus vene∣r••t, unde á Christo ad Ceremonias Mosaicas relabi, nihil aliud erat quam neglectis summis op••bus mendicitatem fectari.
• (gg) 1.36

  Dies observatis] nimirum consuetudine judaic••, prout erant umbrae futu∣rotum.
• (hh) 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Fui aliquando quales vos nunc estis, existimans pietatem esse Circumcidi, &c.
• (ii) 1.38

  Hieronymus suspic••tur Apostolum cum primum Galatas adiret aliquâ infirmi∣tate corporali detentum fuisse. N••m tradunt eum gr••vissimum capitis dolorem fae∣pe perpessum, & hunc esse Satanae ••••ng••lum qui oppositus ei ••uerat ut eum colaphi∣z•• t.
• (kk) 1.39

  Quae igitur tum erat beatitudo vestra, i. e. Qualis & quanta! Quantus ubique erat rumor vos beatos praedicantium!
• (ll) 1.40

  Si, sal••â pietate & j••••e naturae, fieri potuit.
• (mm) 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. me Paulum: non enim legendum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Piscat.
• (nn) 1.42

  q. d. Non consideratis sensum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verborum Mosis.
• (oo) 1.43

  He had also seve••al Sons by K••turah, Gen. 25.2. But these two are only men∣t••••n••d, as being appointed by God to prefigure the present purpose:
• (pp) 1.44

  Causam reddit cur Agar, illud foedus significavit: Quia, & Mons Sinai ubi sactum est illud foedus, vocatur Agar 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (nempe, quia ibi est oppidum Aga••••, unde Agar••ni) & Gens Agarena. & singuli ad eam pertinentes, subjecti erant Circumcisioni & Sacrificiis, & dierum discrimini; quanquam, non Lege Mosis, sed ex suis Legibus, aut moribus Ismaelitarum, qui & Agareni & Saraceni. Grot.

  Mon•• Sinai ab Arabibus dicitur Agar. inhabitavit Agar desertum istud, & inde Ara∣bum natio illa, dicta est Hagarena: scilicet ut Populo, ita & Monti nomen dedit Hagar.
• (qq) 1.45

  Ver. 4. Qui per legem justificamini, h. e. justificari conamini.
• (rr) 1.46

  Faln from Grace] that is, ye renounce Christ and the Covenant of Grace; [Chap. 5] ye are faln from the gracious way of Justification by Faith.
• * 1.47

  Nos silii promissionis] h. e. qui promissionem vera side amplectimur.
• (ss) 1.48

  Ver. 5. Ex fide spem justitiae expectamus] h. e. Vitam aeternam justis ex fide promissam, Tit. 2.13.
• (tt) 1.49

  Fides operabunda.
• (uu) 1.50

  Ver. 13. Vos ad libertatem vocati estis; tantum ne libertatem in occasionem carni, scilicet arripite vel eâ abutimini.
• (xx) 1.51

  So the word Spirit, when 'tis opposed to the Flesh is usually taken. See Joh. 3.6.
• (yy) 1.52

  Ver. 17. Nam caro concupiscit adversus Spiritum, Spiritus autem adversus earnem (haec autem inter se opposita sunt) ut non quaecungue volueritis, eadem saciatis: ••. e. ideò Spiritus se carni opponit, ne ea faciatis quae alioquin velletis (nempe si caro sola vos duceret), vid. Rom. 8.13. Grot.
• (zz) 1.53

  Si animus noster Dei Spiritu movetur, actibus id ipsum exprimamus.
• (a) 1.54

  Nil tam ad misericordiam inclinat, quam proprii periculi cogitatio. [Chap. 6]

  We must help our Brethren out of their sins by direction; out of their affliction, by consolation.
• (b) 1.55

  Aliorum vitia & imbecillitates quae vobis oneri esse possint mansueto animo to∣lerate, & emendare studete. Huc pertinet proverbium, Amici vitia noveris, amicum non oderis.
• (c) 1.56

  Those that are dejected under the burden of their sins, they should relieve and succour by good counsel and advice.
• (d) 1.57

  Salsedinem correptionis amor Christi temperet, & dilectionem proximi sal justitiae condiat.
• (e) 1.58

  Non deteriorum comparatione.
• * 1.59

  The particle, and, must in this place be exegetick of one and the same thing, [as Ephes. 1.3.]; and not copulative of divers.