The iustification of a sinner being the maine argument of the Epistle to the Galatians / by a reverend and learned divine.

GAL. CHAP. 1.

VERSE 1.

Text. Paul an Apostle , not of men , neither by man , but by Jesus Christ , and God the Father , who raised him from the dead .

Sense .

Not of men . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Not from men ; men were not the authors from whom I had my Apostleship .

Neither by man . ] i. e. Neither was any mortall man , the secondary meanes by whom I was made an Apostle .

But by Jesus Christ . ] .i. e. By the meanes of Jesus Christ .

And God the Father . ] .i. e. And from God the Father , who was the prime author , from whom he had his Apostleship .

Reason .

These words shew the Author of this Epistle , describing him by his name ; by his function , that he was an Apostle ; and by his commission , that his Apostleship was not humane , from men , or by men , but altogether divine , from God by Jesus Christ . And this is therefore so done , that his Epistle might carry with it the higher authority , and be received with the greater reverence : partly for the procuring assent unto the matters therin contained , and partly for the vindicating of his Apostleship from the calumny of the Judaizers , or false teachers among the Galatians , who had traduced it , to be but of humane authority .

Comment.

Paul first so called among the Romans . Many persons are binomious . The Apostles were founders & planters of the Gospell . Other Ministers but edifiers and waterers of it . Why Paul here stiles himself an Apostle . The authority of the Apostles was sacred . The Judaizers calumny against Pauls Apostleship , and the ground of it . Pauls Apostleship not humane for the authour , nor for the means of it , either for his Instruction . or for his Mission ; though for some dismission it were humane . Another difference between the Apostles & other Ministers . Pauls Apostleship Divine . Christ opposed unto man . Man is some time put for an ordinary man . Pauls calling equall to the rest of the Apostles , for the meanes , and the Authour . grounded on Gods Mandate . An Evangelicall Attribute of God as the sole Authour of the Gospel , the Divinity whereof was to bee pressed . Pauls Apostleship singularly divine .

PAUL an Apostle . ] The Author who wrot this Epistle , doth alwayes call himselfe by the name of Paul . But Luke who in Acts of the Apostles , wrot the acts of Pauls Ministery , doth call him Saul , while he preached the Gospel among the Jewes and Syrians . Yet when he began to preach it among the Romans , and amongst them he began in Cyprus , where Sergius Paulus the Proconsul of the Island , desired to heare it from him : then , and from that time ever afterward , Luke mentions him by the name of Paul . Which name being ordinary among the Romans , might first be attributed unto him in the family of that Roman Proconsul , whose name was also Paul . But whether Saul and Paul be two different names given to one and the same person , ( for among the Jewes as wel as other Nations , many persons were binomious , and some trinomious , as appears by the three names of Simon Peter & Cephas , al denoting the same person ) or but one & the same name , in different languages , like Silas and Silvanus , as Beza conjectures , I stand not to determine . But his name of Paul he prefixeth before his Epistle , because in those times it was the custome among most Nations , especially the Romans , not to subscribe their name under or after their Letters , but to prescribe or prefixe it above or before them in the first place , as Princes doe in these times .

And Paul stiles himselfe by the title of an Apostle , i. e. of an Emissary , Legate , or Messenger universall , sent forth by divine authority from God by Christ , to be a founder and planter of the Gospell at large , without restraint to any certaine City or Countrey . For thus the Twelve were the Apostles of Christ ; and thus was Christ himselfe the Apostle of God : for of the Gospel , Christ was the originall Founder , who by a mission immediate from his Father , layd the first stone for the foundation of it : and Christ in respect of his mission , is therefore called , Heb. 3.1 . The Apostle and high Priest of our profession . And heerein all other Ministers and Preachers of the Gospel , are different from the Apostles : because all other Ministers besides them , are not founders and planters of the Gospel , but are only Edifiers and Waterers upon that Foundation and plantation , which was first layd and made by Christ and his Apostles . Or they are only Teachers and Pastors to feed and rule that flocke which by Christ and his Apostles was first constituted and collected . This title of Apostle according to his usuall maner , Paul attributes to himselfe in all his Epistles : but in this Epistle above any of the rest , there was especiall reason for it . Because by this title he would establish his authority in the Churches of Galatia , and confirme his doctrine there planted , which after the plantation of it was by false Teachers amongst them , questioned and challenged of falshood . For to reject or but to question the doctrine of an Apostle , being a sacred messenger from God , fortified with divine authority , and for the most part armed with the power of miracles , was lawfull for no man ; but for Christians to doe it , was insufferable . This abuse therefore must bee rectified , by words that were proper to discountenance it .

Not of men . ] The Greeke particle is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which heere must needs signifie from . Because his meaning is , that men were not the prime authours from whom hee received the Commission or Mandate for his Apostleship ; or , that the authority from whence hee derived that Function was not humane . And because his words are a vindication of his Apostleship , and of his calling thereto , from a malicious and subtle calumny cast upon his Function by the Judaizers and false Teachers amongst the Galatians . For they allowed Paul to bee an Apostle sent forth to found and plant the Gospel : But they questioned his authority therein ; pretending that his Calling was not Divine , to come from God as from the prime authour of it : Or if it were from God , as from the prime authour ; yet that it was not by the meanes of Christ , that hee had not his Instruction and Mission from God by Christ . But that hee was taught his knowledge in the Gospel by some mortall man , and preached it by the meanes of humane helpe ; and that in this respect , hee was not comparable to the rest of the Apostles . For which opinion ( or rather calumny ) of theirs , this may seeme to be the ground . Because Paul entred upon the office of his Apostleship , after Christ was ascended into Heaven , whereas the rest of the Apostles had their mission from Christ himselfe , while hee yet remayned upon earth . This calumny Paul removes by a flat negation , that his authority or mandate to be an Apostle , was not humane , for he received not his mission from men , as sent to Preach from men , as if men were the prime authors of it . Before his conversion while he was a Pharisee , his authority against the Gospel , was humane ; for hee had that calling from men , and from men hee had his mandate to persecute the professours of it , seeing hee had it from the chiefe Priests , as it appeares , Act. 9.14 . And heere he hath authority from the chiefe Priests , to bind all that call on thy Name . But after his conversion , when he was a Beleever , his authority for the Gospel , to preach and plant it , came not from men .

Neither by man . ] His Apostleship was not from God mediately , by the meanes of any person , who was a mortall or meere man . And heere hee takes man , for an ordinary mortall man , in opposition unto Christ , who is both God and man , and who though hee bee man , yet is an extraordinary and immortall man . First , therefore for his Instruction in the Doctrine of the Gospel , hee had it not by man , as taught it by man ; as before hee had his knowledge in the Law by the meanes of Gamaliel , at whose feete hee was brought up in Jerusalem , Act. 22.3 . And taught according to the perfect manner of the Law of the Fathers , and was zealous towards God . Or as Apollos , who although hee was before eloquent in the Scriptures , and well catechised in the Christian Religion ; yet afterward hee had his best and soundest knowledge therein by the meanes of Aquila and Priscilla ; for Acts 18.26 . They tooke him unto them , and expounded unto him the way of God more perfectly .

Secondly , neither had hee his Mission by man ; for some Preachers of the Gospel in the Primitive Church , though they had their authority and calling from God ; yet they had their Mission into their Function by the meanes of men , being instituted and ordained thereunto by men : As Mathias by the eleven , Timothy and Titus by Paul , and others by the rest of the Apostles . But the Mission of Paul was not effected by any such meanes ; for although Ananias at Damascus put his hands upon Paul , that hee might receive his sight : Yet Paul had no Instruction nor Mission from Ananias , but from the Lord onely , who having first converted him , sent Ananias to performe this office unto him , for the recovery of his sight : But Christ reserved unto himselfe the Instruction of Paul , Act. 9.16 . I will shew him , how great things hee must suffer for my names sake . Likewise the Presbytery at Antioch , Act. 13.3 . When they had fasted and prayed , layd their hands on Paul and Barnabas , and sent them away . But that Mission was not autoritative , but onely dismissive ; for the Calling and the Warrant for their sending away , was wholly from the Holy Ghost , who had sayd in the former verse , Seperate me Barnabas and Saul for the worke , whereunto I have called them .

Paul therefore doth utterly disclaime this humane Instruction and Mission , that thereby hee might the more commend and improve the authority and credit of his Apostleship , against the calumnies and obloquies of the false Teachers , who had divulged , that Paul had received from Peter , James and John , both his Instruction and his Mission . And heere againe the Calling of the Apostles differeth from ours , for although our Calling bee Divine , and come from God ; yet it is not Primitively and immediately from God ; but derivatively and mediately , by the meanes of man . Because our Instruction and Mission is derivative and delegate , to bee instructed by the teachings and writings of men , and to bee sent forth to preach by the authority of men , who were in this Office before us , and are the onely competent Judges of our ability and sincerity for our Function .

But by Jesus Christ and God the Father . ] A full Declaration of his calling to his Apostleship , whence hee received it , and by whom ; namely from God the Father , as the prime Authour of it , by the meanes of Jesus Christ , by whom hee had immediatly his Instruction and his Mission . For having before removed the calumny that was made against his Calling , he now asserts the verity and truth of it . But in this Assertion hee proceeds in an order retrograde to the former : for in the first place he introduceth Christ , as the immediate and proximous person by whom he was called unto his Apostleship , opposing Christ to the last words before mentioned , not by man : wherein the cause mediall was before intimated . And then he specifies God the Father , as the prime and principall person , from whom hee was called by Christ : opposing God the Father , to the remoter words before , not of or from men : wherein was intimated the cause prime and principall of his humane calling .

But in opposing Christ unto man , by man he understands ( as we sayd before ) an ordinary person , like other vulgar men , unto whom Christ though he also be man , may with good reason be opposed . Because Christ is exempted and exalted from and above the ranke , quality , and condition , of all other men ; for he is the unigent Sonne of God , who was in the entire and perfect nature of man , even then when he lived amongst men on earth . And therefore much more is he so now in Heaven , where he is invested with immortality and glory , enjoying soveraigne dominion over all men and Angels . For Worthies , and persons of eminent quality are wont to exempt themselves from the account and number of men , because they are not like other vulgar men , but seeme to themselves as petty gods . For so Sampson sayd of himselfe , Judg. 16.17 . If I be shaven , then my strength will goe from me , and I shall become weake , and be like any man , i. e. like every ordinary man . And from the number of men , Judges and Rulers are in a maner exempted ; and that by God himself , when he speakes to them in this forme , Psal. 82.6 . I have sayd , Yee are gods , and all of you are children of the most High , but yee shall die like men . i. e. Like other vulgar and ordinary men . If then such persons as are Worthies and Judges , may be exempted from the number of men , and be opposed unto them ; much more may Christ be so , who is over all , God blessed for ever , Rom. 9.5 .

With good reason therefore Paul heere opposeth Christ unto man . q. d. I am no way inferiour to the rest of the Apostles ; for as they for their preaching of the Gospel , had not their Instruction and Mission by man , but by Jesus Christ , who first taught , and after sent them forth : so I , for my part , to preach among the Gentiles , had my Instruction and Mission , not mediately by man , but immediatly by Christ , who immediately by himselfe , revealed and taught the Gospel unto me ; and by himselfe sent me forth to preach it among the Gentils . And as the rest of the Apostles had the originall of their calling from God the Father , whose will it was , that they should bee taught and sent forth by Christ ; so the originall author of my Apostleship is God the Father , by whose will I am an Apostle of Christ . For concerning Gods will for his Apostleship , see what himself saith , 1. Cor. 1.1 . and 2. Cor. 1.1 . and Ephes. 1.1 . and Coloss. 1.1 . And his Apostleship was grounded not so much on Gods permissive will to allow and suffer it , as on Gods imperative will to require and command it : for hence he sayth , 1. Tim. 1.1 . That he was an Apostle of Jesus Christ , by the commandement of God our Saviour : which is a speciall will of God ; for every command is a speciall will , and every Mandate is a speciall Command .

Who raysed him from the dead . ] An Evangelicall attribute of God the Father , frequently ascribed unto him in the New Testament . And the reason why there it is so frequently alleadged , is , partly to confirme the doctrine of the New Testament , and partly to certifie the perfect consent in all things , between God the Father who ordayned it , and Christ the Son who mediated it , and the Apostles , who were the Ministers of Christ , to propagate and perpetuate it . For God by raysing Christ from the dead , did marveilously confirme the whole doctrine , which Christ had publickly delivered unto the world , and did manifestly declare that himselfe was the authour of the doctrine taught by Christ . Because God raysed Christ from the dead , for the further prosecution of the Gospel , whom the Jewes had put to death for the publication of it . And because for the greater honour and glory of Christ , the Gospel was afterward propagated and confirmed by miracles , in the name of Christ crucified , and raysed againe from the dead .

And this Divinity of the Gospel , that it came originally from God , as his last Will and Testament , was a point to be seriously pressed ; especially against the unbeleeving Jewes , who magnified and maintained the Law as a divine Institution proceeding from God , and of ancient observance amongst Gods people . But they despised and opposed the Gospel , as a humane Invention , and as a late novelty newly sprung up , contrary and derogatory to the will of God . And besides , Paul by mentioning the raysing of Christ from the dead , doth tacitly commend and advance his Apostleship , above all the other Apostles , from this singularity in it , that he was ordayned an Apostle by Christ , after the Resurrection of Christ from the dead . A speciall priviledge unto him , which befell none of the rest , who were all ordayned before his Resurrection , while Christ was yet a mortall man ; and therefore his Calling was more divine then theirs , by how much Christ being made immortall , was more Divine , then while he was mortall .

VERSE 2.

Text. And all the Brethren which are with me , unto the Churches of Galatia .

Sense .

And all the Brethren , ] viz. All they of the Ministery , who preach the Gospel .

Which are with me . ] i. e. Which are abiding for the present , where I am .

Vnto the Churches of Galatia . ] i. e. Unto the congregations or assemblies of Christians within the Province of Galatia .

Reason .

In this verse are mentioned two things . 1. The approbation of his Epistle , in being testified by all the Ministers of the Gospel then resident or abiding with him , who by way of subscription did approve the contents thereof . And this was done , that their Testimony might advance and improve the authority and credit of his Epistle ; which although it had authority enough from his Apostleship , yet ex abundanti , had so much the more from their testimony . 2. The Direction of the Epistle , which is not addressed to a single person , but unto the Congregations of Christians in Galatia .

Comment.

Paul writes sometime singly , sometime joyntly ; and why so ? Unprofitable reasoning . The direction is generall , and very abrupt . and why so ? A Church unfound may be truly a Church .

AND all the Brethren which are with me . ] Paul in some of his Epistles writes single in his owne name only , without any Approver of his Doctrine , to subscribe and testifie it , besides himselfe ; as in his Epistle to the Romans , to the Ephesians , and to Timothy . In some of his Epistles , he adjoynes some one of his fellow-Ministers ; as Sosthenes in the first to the Corinthians , and Timothy in the second : whom also he adjoynes in that to the Philippians , and in that to the Colossians . In some he adjoynes two ; as Silas and Timothy , in the first and second to the Thessalonians . But in this to the Galatians , he assumes not only one or two , but even all the Ministers his Brethren , that were at that present abiding with him . Because , as it seemeth , all of them would have their Judgement extant in this Epistle , that it might carry the greater weight and authority with it . Partly to shew their affection to the Galatians , but chiefly to declare their approbation of Pauls doctrine ; and to justifie it from that singularity , wherewith the Judaizers and false Teachers had charged it .

What persons these Brethren were , is neither expressed from any Scripture , nor to be collected from any solid reason . Yet if we suppose that this Epistle was written from Rome , as the Postscripts of many ancient copies date it , and the conjectures of many learned men affirme it , then it seemes they were Romans , eyther for their Nation , or at least for their present residence . But by this inference we gaine no knowledge of their persons , and therefore desist from further search after them . Because that Reasoning makes but small gaines , which in a matter of no moment , gathers but one uncertainty out of another .

Vnto the Churches of Galatia . ] The direction of the Epistle for the persons unto whom it was addressed . And heerein this Epistle of Paul is singular from all the rest by him written , and that in two respects . 1. For the generality of the direction : for Paul directs his other Epistles , eyther to some single person , as unto Timothy , Titus , and Philemon ; or to some one single Church or congregation , assembled in some one City , as all the rest are directed ; but this is directed unto many Churches in many Cities . For Galatià was not a City , but a large Country or Province , wherein were severall Churches or Christian Congregations , whereof , ( as it seemeth ) all , or the most part , were leavened and sowred with Judaisme , or the false doctrine of super-adding the law of Moses , unto the Gospel of Christ . Whereupon Paul directs his Epistle , not to any one single Church of them in particular , but to them all in generall : because they were all equally concerned .

2. For the abruptnesse or flatnesse of the Direction ; for therin he attributeth not unto them any title of love or respect , by saying , unto the Churches of God , or by calling them beloved , sanctified , or the faithfull : as his usuall maner is to preface other persons and Churches , in the rest of his Epistles . But hee only affords them a bare and flat compellation in an abrupt and disrespective maner , unto the Churches of Galatia . Whereby the holy Apostle would argue and declare his holy indignation against the Galatians , as Congregations unworthy of those gratious appellations , which otherwise he readily attributes unto all other Christians . Because these Churches had partly corrupted the grace of God , and partly rejected the Meanes of it by Christ ; for they had sowred the liberty of the Gospel with the necessity of legall Ceremonies , especially that of Circumcision . Yet in saying , unto the Churches of Galatia , he allowes them the name of Churches , because they yet retayned severall parts of Christianity . As in like maner he doth to the Corinthians , who were fowly tainted and stayned with divers corruptions both in doctrine and maners .

VERSE . 3.

Text. Grace be to you and peace , from God the Father , and from our Lord Jesus Christ .

Sense .

Grace . ] i. e. All love , favour , and kindnesse , be to you from God and Christ .

Peace . ] i. e. All happinesse and blessednesse be to you from God and Christ .

Reason .

After the harsh Direction , followes a kind Salutation , in the best forme , which is by way of Benediction ; and for the best Matter , which is Grace and Peace from God and Christ . In the former verse Paul had denied unto the Galatians that ordinary respect , which usually accompanieth the Direction of Epistles : and therefore hee doth heere bespeake them with a most pious and Christian Salutation , that hee might seeme to recompence the flatnesse and sowrenesse of his former Direction , with the kindnesse and sweetnesse of this Salutation . For although hee were unwilling to vouchsafe them their Title , yet he is ready to afford them his Prayer , in the best and holiest maner . And the prudent Apostle practiseth this variety of discourse , that he might gaine some advantage by every forme of Arguing , sometime by harshnesse , and sometime by sweetnesse , leaving no meanes unassayed whereby to recover the Galatians from their errour .

Comment.

The forme of salutation among the Jewes . Grace what , and Peace . Of blessednesse , God the Authour , and Christ the meanes . The title of the Father of Christ . Yet neithers title exclude the others . There are many Gods , and many Lords , yet to us , but one so , and but one supreamely so . Invocation is due to Christ , the Ground thereof , the Command of it , and Practice of it . A mis-reading of the Text , and a misconstruction of it .

GRace be to you and Peace . ] This is the ordinary forme of Apostolicke Salutation and benediction in the Epistles of Paul , Peter , John , and Jude . And the verbe substantive Be , which by Paul is silenced in the originall , is by Peter expressed by the word Be multiplied , 1. Pet. 1.2 . Grace unto you and peace be multiplied . The ancient forme of Salutation among the Hebrewes , was , Peace be unto you . Which forme was also used by Christ himselfe ; and he commanded the use of it to his Apostles , Luke 10.5 . And into whatsoever house ye enter , first say , Peace bee to this house . But afterward among the Christians , in memory of that rich Grace , which came by the meanes of Christ , the word Grace was added and prefixed to the former ancient Salutation . Grace then is the love , favour , or kindenesse of God by the meanes of Christ , or that rich kindenesse of God towards us , whereof Christ is the Messenger and Mediatour , the Beginner and the Finisher , who first published the truth ; and procureth the finall effect of it . Peace denoteth unto us Christians all the effects , events , and issues of Grace ; for Peace includes all those blessings , which are the fruit growing from Grace as from the roote : Whether those blessings bee temporall and spirituall in this life , or celestiall and eternall in the life to come , according to the sence of the Hebrewes , who by Peace understand all safety , prosperity , and happinesse whatsoever .

From God the Father , and from our Lord Jesus Christ ] The persons from whom Paul salutes them , and prayes a benediction upon them , are expressed to bee two ; namely , God the Father , as the originall and prime cause from whence all grace and peace doth arise ; and Christ our Lord , as the instrumentall and meane cause , wherby all Grace and Peace is conveyed . For hee wisheth a blessing upon them from the very same persons in the very same order that hee had his Calling ; namely , from God the Father by Jesus Christ : Or to use the very same words wherein hee expresseth himselfe elsewhere , 1 Cor. 8.6 . From God , of whom are all things , and from Christ , by whom are all things .

Unto each of these divine persons severally , Paul attributes a peculiar dignity or title of honour . For unto the Father hee gives the title of God , in an eminent and transcendent sense ; because the Father is the supreame and most high God , who of himselfe hath soveraigne dominion and power over all things , & over all persons ; and who of himselfe is that person from whom all other persons are descended . And unto Christ he gives the title of our Lord ; because Christ is the person , to whom the Father hath communicated the universal dominion & governement over all things and persons , excepting one onely , who is the Father himselfe . For the Father hath ordained Christ in a peculiar manner to bee the Lord or head over his Church in all matters thereto pertaining . And heereby Christ in a peculiar relation unto us , becomes our Lord , in whom wee must believe and trust , and whom wee must worship , serve , and obey . Yet it is not Pauls meaning to make these titles so peculiar to each person , as if Christ were not God , or as if the Father were not our Lord ; for each person beares both these titles ; but that when they are mentioned both together , these are the usuall formes to difference them .

Hence from these two attributes , thus differenced and distributed unto these two divine persons , of God unto the Father , and of Lord unto Christ , and because there is but one Father , and one Christ ; therefore it is frequent with the Apostle Paul , to call the Father one God , and Christ one Lord . For although there bee extant many Gods and many Lords : Yet there is extant but one God and one Lord , to bee by us invocated and worshipded . i. e. God the Father , and our Lord Jesus Christ ; Because there is but one person , who unto us hath that relation of God , which the Father hath ; and but one person , who unto us hath that relation of Lord which Christ hath . Hence it is sayd , 1 Cor. 8.5 . For though there bee , that are called Gods , whether in Heaven or in Earth , as there bee Gods many , and Lords many : But to us there is but one God , the Father of whom are all things , and wee for him ; and one Lord Jesus Christ , by whom are all things , and wee by him . Where by the way wee may note , that there are made three degrees ; the first , is of those who are called Gods , but are not indeed so , as the Sunne and Moone in Heaven , Idolls and Images on Earth ; the next of those , who are called so , and are indeede so , but not supreamely so , as the Angels in Heaven , and Rulers on Earth ; and the last of those , who are called so , and are really or indeed so , and also are supreamely so , to bee invocated and worshipped , as God the Father , and our Lord Jesus Christ .

Hence also it appeares that the divine service of invocation or prayers is due unto Christ . Because this salutation heere is an invocation ( though indirectly framed ) wherein Paul prayes for grace and peace unto the Galatians from God and from Christ . For Christ ( as it is evident from these words , and from the like in other places , wherein the government and care of Gods Church is ascribed unto him ) doth know the wants and the desires of the faithfull , and therefore also doth heare their votes and prayers . Now the knowledge and the audience of such things is a ground sufficient for invocation or prayer to bee made unto Christ ; especially seeing his knowledge and audience are seconded with a power and a will , whereby hee is able and ready to helpe and to save those Believers who call upon him . Hence Christ commands his Disciples to pray in his name , and promiseth to effect their prayer , John 14.13 . Whatsoever yee shall aske in my name , that will I doe , that the Father may bee glorified by the Sonne ; If yee shall aske any thing in my name , I will doe it . This Invocation was preached by Steven , when hee was stoned , Act. 7.59 . And they stoned Stephen , calling and saying , Lord Jesus receive my Spirit . And practised by Paul , when there was given him a thorne in the flesh , 2 Cor. 12.8 . For this thing I besought the Lord thrice , that it might depart from me .

They therefore are in an errour , who to barre Christ from the honour of Invocation , doe read this Text thus ; From God our Father , and of the Lord Jesus Christ ; referring the Pronoune Our unto God the Father , and thereupon construing the words ; as if the Apostle prayed for grace and peace from the Father onely , and not from Christ : But would onely intimate that God is the common Father of us , and of Christ . But this construction is not onely against the sense of the words ; but also against reason : For it is not reason , that when the Apostle would call God the Father of Christ , and also our Father ; hee should then first call him our Father , before hee called him the Father of Christ . Especially in a passage where he intends to magnifie the honour of Christ , as by the verse following , where he expresly calls God , our Father , it appeares he intends it . This place therefore , and the like , wherein the Pronoune Our , in reference to the Father is omitted , doth wholly oppose this construction .

VERSE 4.

Text. Who gave himselfe for our sinnes , that hee might deliver us from this present evill world , according to the will of God , and our Father .

Sense .

Who gave himselfe . ] viz. Unto death , and died .

For our sinnes . ] i. e. For the remission or forgivenesse of our sinnes ; by confirming through his death Gods last Will and Testament , wherin the Remission of sinnes was devised unto us .

That he might deliver us . ] i. e. That he might separate or withdraw us .

From this present evill world . ] i. e. From the evill of this present world : or from the present sinfulnesse or wickednesse commonly practised by the men of this present world . In a word , That he might draw us to Repentance , or holinesse of life , or sanctifie us .

According to the will of God . ] i. e. According to the last Will and Testament of God , who therein had expressed his mind and purpose , for the Death of Christ , for the Remission of our sinnes , and for our repentance .

Of God , and our Father . ] i. e. Of God , who is our Father ; viz. By vertue of his last Will and Testament , wherein he hath adopted or justified us to be his sonnes and heires .

Reason .

Having in the former verse stiled Christ our Lord , hee gives heere a tacit reason , why hee stiled him so , shewing by what right or title he is so ; namely , by right of Redemption . Because Christ through his death wrought for us a double deliverance : one , from the punishment of our sinnes , by the remission or forgivenesse of them : the other , from the servitude of sinne , by our Repentance and forsaking of them . And further , he declares , that these three things , viz. the Death of Christ , the Remission of our sinnes , and our Repentance , are consequent , suitable , and according to the last Will and Testament of God , wherein these things were thus ordayned . Heere therefore are described two finall causes , ends , or effects of Christs death : first , the Remission of our sinnes : and secondly , our Repentance from sin . Yet so as the latter is an end or effect subordinate to the former , and the condition of it : for our sins are remitted or forgiven to this end , and upon this condition , that wee should Repent and forsake them . And unto these finall causes , is annexed the efficient cause of Christs death ; that it was not meerely according to the will of the Jewes , who put him to death ; but it was according to the will of God , who in his last Will and Testament had decreed his death , for the ends and effects heere specified . By all which he would intimate unto the Galatians , that for their salvation , they were not to adhere unto Moses , and to the Ceremonies of the Law according to Gods old testament ; but must depend upon Christ , and the benefits by his death , according to Gods last Wil and Testament . For Paul intends these words as an Evangelicall attribute or description of Christ our Lord ; as before ver. 1. the words , who raysed him from the dead , were an Evangelicall attribute unto God the Father .

Comment.

Giving is put for Dying . The word Remission is sometime silenced , sometime expressed , sometime implied by Taking away , and Bearing away . Christ was not punished for our sinnes , but onely tooke and bare away the punishment from us , as hee tooke away sicknesses and diseases . Christs death causeth the forgivenesse of our sinnes , and our Repentance , which is a Deliverance from sinfulnesse , which is wickednes . not Locally . but Morally . Deliverance from evill in the Lords Prayer . The nature of Repentance , which is really all one with holynesse . The Motive to it is our Forgivenes . 2 Reasons of it , 1 Repentance is the purpose of Forgivenes . 2 Repentance is the condition of it . and an adequate condition of it . Examples of the former Christ is to be Judge of our Repentance : Yet he will judge of it in mercy . The Alliance between remission and Repentāce . Gods will is his Affection , Decree , Purpose , Covenant , and Testament : Yet so taken chiefely in the Gospell ; And so here , for 3 Reasons . And is the efficient cause of Christs death . But the principall efficient is God , by meanes of the New Testament , 〈◊〉 the 〈◊〉 the Testator , the Executor , the Forme , the Apparance , the Legataries , the Legacies and Conditions . God is our Father Jurally , and Morally and to be stiled our Father .

WHO gave himselfe . ] Wee must heere supply the word unto death ; which many times in Scripture is silenced : but is supposed , and must bee understood , when the words of giving himselfe , are ascribed unto Christ . Of whom they signifie , that his death was not wholly compulsory on the Jewes and Pilates part , but also voluntary on his own part , by yeelding himselfe unto death . From which , if he would have shunned it , he could easily have rescued himselfe , not only by his owne single power , but ( Matt. 26.53 . ) by the ayd of more then twelve Legions of Angels , which at his request , his Father would have presently given him : but hee willingly yeelded and gave himselfe up to death . So the word unto death , must be understood , Ephes. 5.2 . Walke in love as Christ also hath loved us , and hath given himselfe for us ; viz. unto death : as the words immediatly following declare it . And Ephes. 5.25 . Husbands love your wives , even as Christ also loved the Church , and gave himselfe for it ; viz. unto death . And 1. Tim. 2.6 . Christ gave himselfe a ransome for all . i. e. Gave himselfe unto death . And Tit. 2.14 . Christ gave himselfe for us , that he might redeeme us from all iniquity . i. e. Gave himselfe unto death .

For our sinnes . ] Heere againe another word must be supplied , which in many places of Scripture is silenced , but yet supposed and understood ; because in other places it is mentioned . And that word is Remission or forgivenesse ; that Christ gave himselfe unto death , for the remission or forgivenesse of our sinnes . So the word Remission must be understood , Rom. 4.25 . who was delivered for our offences . i. e. Was delivered unto death , for the remission or forgivenesse of our offences ; for this sense is declared by the words immediatly following , and rose againe for our justification . And 1. Cor. 15.3 . I delivered unto you , how that Christ died for our sinnes . i. e. For the remission of our sinnes . And Heb. 10.12 . But this man after he had offered one sacrifice for sinnes for ever . i. e. For the Remission of sinnes for ever . For when in other places of Scripture , our sinnes are referred to the death of Christ , or unto his bloud , being put for his death , the word Remission , is mentioned expresly . As Matt. 26.28 . This is my bloud of the new Testament , which is shed for many , for the remission of sinnes . And Rom. 3.25 . Whom God hath set forth to bee a propitiation through faith in his bloud , to declare his righteousnesse for the remission of sinnes that are past . And Ephes. 1.7 . In whom wee have redemption through his bloud , the forgivenesse of sinnes , according to the riches of his grace . All which sayings , and the like , are explications or comments upon these words of Paul heer , who gave himselfe for our sinnes .

Sometime the word Remission is not mentioned expresly , but implicitly , by substituting in stead thereof , some other word therto equivalent ; as the word Taking away : for the Remission or forgivenesse of sinnes , is nothing else but A taking away of that punishment , which by the Law is due unto sin . Hence John 1.29 . Behold the Lamb of God , which taketh away the sin of the world : Heere Christ is compared to a Lamb , in respect of his death for sin , which by his death is taken away , i. e. is remitted or forgiven . And 1. John 3.5 . Ye know that he was manifested to take away our sinnes . i. e. To remit or forgive our sinnes . And the word Bearing , which when it is applied unto Christ , in respect of sin , signifieth bearing away . i.e. taking away from us the punishment of sin ; which is all one with Remission or forgivenesse . As Esay 53.11 . By his knowledge shall my righteous servant justifie many , and shall beare their iniquities . And againe in the next verse following ; Hee was numbred with the transgressors , and bare the sin of many . i. e. He shall and did beare away or take away from many , the punishment of their iniquities and sinnes ; which in one word , is the Remission or forgivenesse of their sins . And 1. Pet. 2.24 . Who his owne self bare our sinnes in his own body on the tree . i. e. Tooke away from us the punishment of our sins .

Yet Christ did not take the punishment of our sinnes upon himselfe , to beare and suffer in himselfe the punishment due to us for our sinnes ; for he was not punished in our stead for our sinnes ; but he only tooke away , or bare away from us the punishment of them , without inflicting it upon himselfe . The certainty of this truth for this sense of these two words , taking and bearing , is taught us by Matthew ; for when the Prophet had sayd , Esay 53.4 . Surely he hath borne our griefes , and carried our sorrowes ; Matthew cites this upon the miracles of Christ , in healing all that were sick , saying Matt. 8.17 . Himselfe tooke our infirmities , and bare our sickenesses . Now in healing the sicke , Christ did not so take their infirmities and beare their sicknesses , as to be infirme or sicke himselfe : but he only tooke away or bare away from the sick their infirmities and sicknesses . For when a Physitian cureth a disease , he doth not take it unto himself , to be sick of it himself ; but he only takes it away from the Patient : So Christ in dying for our sins took not unto himself the punishment of them , to beare or suffer the punishment himself : but he only took away and bare away from us the punishment of our sins . And when by the meanes of the Physitian , the disease is taken from the Patient , it is not necessary it should be layd on the Physitian , or on any body else ; for it sufficeth if the disease be abolished : So when by the means of Christ , the punishment of sin is taken away from sinners , it is not necessary it should bee layd upon Christ , or on any else ; because it is finally abolished . For the punishment of sin is eternall death , which is already abolished in grant or promise , and shall be abolished in esse , at the Resurrection ; for death is the last enemy that shall be destroyed .

Our sinnes then are not the efficient cause of Christs death ; for Christ died not to be punished for them : but his death is an efficient cause of the Remission or forgivenesse of our sinnes ; for by the meanes of his death , the punishment of our sinnes is taken away , or borne away . And consequently , the Remission of our sinnes , is a finall cause , end or effect of Christs death : yet not immediat or proximous , but a remote effect . For ( as shall bee more largely declared , cap. 2. ver. 21. ) the immediat or proximous finall causes , ends or effects of Christs death , were to testifie , to confirm , and to execute the last Will and Testament of God ; whereof one article is the Remission of our sinnes , which by way of Legacy is therein devised or promised unto us . Christ then gave himselfe to death for our sinnes : partly because by his death he testified and confirmed the new Testament , wherein the right of Remission of sinnes is given us ; for that Testament being confirmed , becomes of force ; and we by meanes of our faith , have a present right to the future forgivenesse of our sinnes . And partly because through his death he was made perfect with power to execute that Testament , that he might actually remit or forgive our sinnes , by doing all such acts whereby we might finally enjoy the benefit thereof , when hee shall rayse us from death to give us the possession of eternall life .

That he might deliver us . ] Heer is another end or effect of Christs death , subordinat to the former , and therefore somewhat more remote from it ; namely , our deliverance from the servitude of sin ; which though causally on his part it be a deliverance , yet effectually on our part it is our Repentance . The Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth properly signifie to exempt , take out , or pluck out , in delivering from some sodain danger , and delivering in a speciall maner ; namely , powerfully and hastily plucking or snatching away the party by force and speed . As Peter was delivered by the Angel out of prison from the hand of Herod , the night before he should have been slaine ; wherof Peter making relation , useth the same word , Act. 12.11 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sayth he , the Lord hath sent his Angel and delivered me out of the hand of Herod . Or as Paul was delivered by Lysias the Colonel , who with an army or band of men rescued him from the Jewes , when they were about to kill him ; as Lysias relates , Acts 23.27 . where he useth the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sayth he , which in our last English Translation , is there rendred rescued . To the same sense the Scripture useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to exempt , redeeme , or rescue .

From this present evill world . ] The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. out of the sinfulnesse ; that he might deliver or pluck us out of that sinfulnesse which reigneth in the men of this present world . For evill is heer put for sinfulnesse , and the world for the men of the world , or worldly men , whose maners , conditions , and actions , are evill , sinfull , or wicked . If our deliverance be good , ( as comming from Christ it must needs be ) then the terme or state from whence we are delivered must needs be evill . Yet the evill heer meant is not the evill of punishment ; because thence we are delivered by the Remission of sinnes , whereby the punishment is taken away : as was intimated in the former clause of this verse . Nor the evill of Affliction ; from which we are many times delivered , and from which we pray for deliverance , as 2. Thess. 3.2 . That we may be delivered from unreasonable and wicked men . i. e. From the afflictions and violences which we suffer under them . But Affliction cannot be heer meant : because that is not an end or effect of Christs death ; for he died not to deliver us from affliction , but rather to animate us against it , and to encourage us to suffer it . But the Evill heer intended , is the evill of sin , or rather that degree of sin , which is wickednesse , as it is opposed to sins of Errour and Frailty ; such wickednesse as Idolatry , Murder , Adultery , &c. For so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth properly signifie ; and the substantive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in King JAMES his Translation , is constantly Englished , Wickednesse .

Wherefore , To be delivered from this present evill world , is not meant locally , as if we should be taken away from being in the world , or be so separated from worldly men , as not to feare any affliction from their violences , or any corruption from their examples ; for then we must altogether go locally out of this world . But the words are to be understood Morally , for a separation from their wicked courses , by abstayning from all wickednesse , and in undergoing a course of life contrary to the common course of this present evill world , framing our selves to the workes of love , and to the wayes of holinesse , according to the precepts and rules of Christ . This distinction betweene a locall and a morall separation , is taught us by Christ , when he prayed to his Father for his Disciples , Joh. 17.15 . I pray not that thou shouldst take them out of the world , but that thou shouldst keepe them ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from the evill . i. e. From doing that evill which is wickednesse . And so I understand Christ , when he taught us to pray , Matt. 6.13 . And lead us not into temptation , but deliver us ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) from evill . i. e. Not only from suffering of that evil which proceeds from the wickednesse of others , but chiefly from our doing of any evill which is wickednesse . For we pray , that God would not lead us into temptation ; now when we are tempted , whether by meanes of affliction , or otherwise , the purpose whereat the temptation aymeth , is not our suffering of evill , but our doing of it .

See heere the nature of true Repentance . Repentance is a separation from wickednesse . For it is a deliverance or separation or turning from evill , not from that of affliction which is the suffering of evill ; but from that of sin , which is the doing of evill . Yet not from all sin in every degree of it , as errours and frailties ; for unto such a Repentance as to bee wholly sinlesse , no sinner ever yet did , or ever can attaine in this life . But it is a separation from that degree of sin which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. malignity , malice , or wickednesse ; which consisteth either in a wilfull custome of sin , or in the act of some one sin , whereof the pravity amounts to a custome . Repentance then is a liberty or freedome from wickednesse ; for when Christ by forgiving our wickednesse delivereth us from it , then he causeth our repentance : and when we by forsaking wickednesse are delivered from it , then are wee come to Repentance . Unto this Repentance many have attayned , and thereto every Beleever may and must attaine in this life , or else his faith is not effectuall unto salvation . And this Repentance is really one and the same thing with holinesse , though betweene them there may bee some rationall differences , as the words in divers mens understandings may bee diversly dilated or restrayned . For holinesse may bee in a person who never sinned , as is that of God , of Christ , and of Angels : but when the subject of holinesse is a person that was a sinner , and the terme from whence it began was sin , then such holinesse is repentance ; and in this life the holinesse of Beleevers is no other ; although therof there are diverse degrees , wherein some far exceed others .

The Motive unto repentance or holinesse of life , or the cause that should invite and draw us unto the workes worthy thereof , or ( which is all one ) the Means whereby Christ delivereth us from the evill or sinfulnesse of this present world , is the remission or forgivenes of our sinnes . For to what end or effect did Christ die for us ? It was to this end , to testifie and confirme the New Testament , that it might be in force unto us , and that we might have a present right to the Legacies therein devised or promised , whereon one is the Remission or forgivenesse of our sinnes . And to what end or effect are our sinnes forgiven ? Certainly not to this ; that thereupon we should imagine Repentance or holinesse to be a thing impossible , or should esteeme good works not necessary , or should differ from the evill men of this present world , in nothing but in our faith ; taking liberty to live licentiously , without feare of punishment , that grace may abound , and God may have all the glory of it : as the false teachers among the Galatians ( who besides the faith of the Gospel urged the works of the Law ) conceived of Pauls doctrine , and in the next Chapter ver. 17. will object it against him . But the end or effect which the remission of our sinnes should have upon us , is to move and draw us to Repentance or holinesse of life . For Christ died or gave himselfe for the remission of our sinnes , that hee might deliver us from that servitude of sin , wherin the men of this present world are enthralled . Now this deliverance is done only by Repentance : because Repentance only doth separate and withdraw us from the service of sin and wickednes . And the Reasons why the forgivenesse of our sinnes should cause our Repentance , are two .

1. Because the forgivenesse of our sinnes is granted us in relation to our repentance . It hath been the businesse of Gods spirit in all ages to struggle with man , and to draw him from wickednesse . Under the Law God ordayned severall punishments by violent death for it : but this was a base and servile way for Gods people to be kept in aw , only through feare : and it was a defective , faulty , or weak way ; because those penalties by death could not doe the deed , to deliver or withdraw men from wickednesse . Under the Gospel therefore God proceeds in a contrary course , by reversing all penalties , and granting a generall pardon for all sinnes ; to the end , that what the Law could not doe by way of feare , that the Gospel might effect by reasons of Gods love : that wee in thankfulnesse for so great a blessing , might answer his love with our love , and therupon for his sake might forsake the wayes of wickednesse . And God sealed this Pardon with the bloud of Christ , that his love in not sparing his own Son , and the love of Christ in laying downe his life for us , might the more endeare and engage us to the works of Repentance and holinesse . Unto which effect , what further means are there conducent , besides the feare of God in punishing sin , and the love of God in forgiving it ?

2. Because our Repentance or holinesse is the condition wherupon the forgivenesse of our sinnes is to take effect . Every Beleever by vertue of his beliefe or faith , hath a present right to the future forgivenesse of his sinnes ; and his present right to that forgivenesse is absolute or simple without any condition . For his beliefe or faith is not the condition thereof , but the nomination whereby the Right of forgivenesse , and the rest of the Legacies devised in Gods Will , are assigned unto him ; for that and the rest are setled upon all the faithfull , by their name of Beleevers . But the future fruition of that forgivenesse is conditionall ; for it is limited or restrayned unto the condition of Repentance or holinesse : for though all Beleevers have a present right to the forgivenesse of their sins ; yet only those Beleevers who are penitent or holy shall enjoy the future benefit of that Right . By reason of which limitation , the benefit or effect of actuall forgivenesse is suspended , untill the condition of holinesse bee accomplished . Which condition being never performed , God stands no way engaged for the future , to forgive actually those sinnes , unto the forgivenesse whereof the Beleever had once a present Right .

Hence Christ makes our Forgiving of one another an adequate condition of Gods forgiving us ; that if we forgive one another , ( which act in us is a good degree of our repentance or holinesse ) then will God forgive us : but if we forgive not , God will not forgive us ; what former promise soever he hath made , or what present right soever we have thereto : Matt. 6.14 . If yee forgive men their trespasses , your heavenly Father will also forgive you : but if yee forgive not men their trespasses , neither will your Father forgive your trespasses . If Gods forgivenesse heere mentioned be not conditionall , then must wee needs averre , that either there is no such thing as a condition , or that hitherto the thing is not rightly understood , what it meaneth . Likewise every time wee pray to God for forgivenesse , as Christ taught us to pray for it , we aske it upon this condition of forgiving others . Forgive us our trespasses , as we forgive them that trespasse against us . Or if on our part this condition be not expressed ; yet on Gods part it is alwayes implied and understood . But if in this life our sinnes bee absolutely and actually forgiven , there can bee no cause why wee should dayly pray for their forgivenes : because no man prayes for what he already hath and enjoyeth . But because Gods promise to forgive us is conditionall , therefore we dayly pray , that God would finally performe his promise , upon our performance of the condition .

Heerupon it is , that Christ makes the forgivenes of sinnes a Motive unto Repentance , in saying to the Cripple whom he had healed , John 5.14 . Thou art now made whole , sin no more , lest a worse thing come unto thee . Under the words , Thou art made whole , Christ comprehendeth the forgivenes of his sinnes : because the ordinary forme of words wherewith Christ healed , was by saying , Thy sinnes are forgiven thee . Peter also presseth the same doctrine , that the forgivenesse of our sinnes , should make us to repent , or die to sin , 1. Pet. 2.24 . Who his own selfe bare ( or tooke away ) our sinnes in his owne body on the tree ; that we being dead to sin , should live unto righteousnesse . The word heere in the originall for dead , doth properly signifie departed : but is elegantly Englished dead : because it is opposed to live , in the clause following : but especially because all the dead are departed ; and therefore all that are dead to sin , are departed from sin ; which makes the nature of repentance . And the woman who had beene a sinner , did carefully put this doctrine in practice , and shewed us an example of it in her owne person ; for she upon the forgivenesse of her sinnes , was thereby moved unto acts of holinesse in the works of love ; and because her sinnes were many , her love was so much the more , in washing , and wiping , in kissing and anointing the feet of Christ . And Christ afterward declared , that her motive to this great love , was the forgivenesse of her many sinnes ; adding withall this verity , Luke 7.47 . To whom little is forgiven , the same loveth little . From whence it followeth , that hee who loveth not , to him nothing is forgiven ; or at least the forgivenesse will come to nothing : because if it . come to something , it must needs come to some love .

And Christ must bee the Judge of the condition . For his office it is to examine the reality of it , whether it have beene truly performed , according to the precept of the New Testament , wherein the forgivenesse of sinnes is promised . Because Christ is the sole Executor of that Testament ; and unto the Executor it belongeth to examine , judge , and allow the conditions of Legacies conditionall , that accordingly hee may discharge them ; for the discharge of Legacies lies alwayes upon the Executor . And at the day of judgement , when Christ shall sit Judge of the quicke and the dead , hee will also discusse the condition of our repentance or holynesse , judging thereof by the workes of love , in giving meate to the hungry , drinke to the thirsty , clothing to the naked , &c. as it is largely described , Mat. 25.35 . And accordingly hee will frame the finall sentence , either for the remission of sinnes unto the inheritance of everlasting life ; or for the retention of sinnes unto the punishment of eternall death . Yet Christ will not examine the condition of our repentance or holynesse by the Rules of severity and rigour , but of grace , mercy , and kindnesse , accepting and allowing of a competent holynesse in a meane degree , though it have not beene precisely performed . Because the New Testament is a Testament ad pias causis , or for charitable uses ; and such Testaments admit of this priviledge ; that their conditions are at the mercy of the Executor , and hee hath power to allow them , though they bee not precisely performed .

Thus Remission of sinnes and Repentance are of such neare relation , that they goe hand in hand , as the blessing and the condition of it ; being in severall passages of the New Testament , joyned and coupled together as the two maine poynts or substantialls thereof ; and as the two maine subjects which make up the worke of preaching the Gospel . For the New Testament being commonly distributed into the two maine branches of Promises and Precepts , or ( which is all one ) of Legacies and conditions ; remission of sinnes is many times put for all the promises or legacies , and repentance for all the precepts or conditions . Hence these two made up the preaching of John the Baptist , Luk. 3.3 . And hee came into all the Countrey about Jordan , preaching the Baptisme of Repentance for the remission of sinnes . Hence these two made up the summe of that Gospel , which the Apostles were to preach in the name of Christ , Luk. 24.46 . And Christ sayd unto them , thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day , and that repentance and remission of sinnes should bee preached in his Name among all Nations . Hence for the execution and effecting of these two , Christ was exalted to bee a Prince and a Saviour , Act. 5.31 . Him hath God exalted with his right hand to bee a Prince and a Saviour , for to give repentance to Israel , and forgivenesse of sinnes .

According to the will of God . ] The will of God will not admit of a definition ; for it is not definite to bee defined , but rather definitive and doth define ; and therefore it must bee designed by such markes as may notifie it ; and they are chiefely three : Namely , his Affects , Decrees , and Purposes . For 1. Every affect of God is his will , as his Love , Grace , and Mercy , his Hatred and Anger . 2. Every Decree of God is his will , as his Promises , Precepts , and Judgements . 3. Every purpose of God is his will , as his Precognition , Prevision , and Predestination ; which Acts being the forethoughts or counsells of his will , whereby hee constituteth his Decrees , doe note an antecesse of time , that the Decree thereby constituted , was a long time predestinated or purposed before it was destinated or ordained . Hence it will follow , that every Covenant of God is his Will ; because his Covenant is his present Decree for things to bee done for the future . And every testament of God is his will ; because his testament is his present decree for things to bee done after death ; for that futurity which is limited unto death , doth specifie Gods Testament from his Covenant . For Gods Testament , and his Covenant are not wills opposite or divers , but subordinate or graduous ; because his Covenant is more ample and large ; for all Gods Covenants are not Testaments ; but all his Testaments are his Covenants . And every Testament whatsoever , when it takes effect , becomes a Covenant ; because when the Executor undertakes it , there is a full agreement betweene his will and the testators will , for the performance of the whole Testament , and an agreement of Wills makes up a full Covenant .

The will of God in expresse tearmes is no where mentioned , either in the Law , or the Prophets , or in the Old Testament , excepting onely once , Ezra . 7.18 . But in the New Testament we frequently finde the word , and there it is commonly taken for the New Testament it selfe , or for that will of God , which is his last will and testament . So John 1.13 . Which were borne not of bloud , nor of the will of the flesh , nor of the will of man , but of God , i. e. of Gods last will and testament . And John 6.38 . I came downe from Heaven , not to doe mine owne will ; but the will of him that sent mee , i. e to execute and fullfill the last will and testament of God . And Rom. 12.2 . That yee may prove what is that good , and acceptable , and perfect will of God , i. e. What are the Precepts or Commands of his last will and testament . And Ephes. 1.5 . According to the good pleasure of his will , i. e. of his last will and testament ; in which sence it is also taken in the same Chapter , vers. 9.11 . And 1 Thes. 4.3 . This is the will of God , even your sanctification , i. e. This is a Precept of Gods last will and testament . And Heb. 10.9 . Then sayd hee , ●e I come to the thy will O God , i. e. to execute and performe thy last will and testament , as by the words following is plainely declared . Hee taketh away the first , that hee may establish the second , i. e. Hee taketh away the Old Testament , which was the first will of God , that hee may establish the New , which is his second and last will .

And in this sence is the will of God taken heere , when Paul saith , according to the will of God ; and that for three Reasons . 1. Because Christ gave himselfe to death according to no other will of God , then his last Will and Testament ; for Christ dyed for this end or effect , that by the meanes of his death hee might testifie , confirme , and execute the New Testament ; that thereupon it might bee in force , and take effect according to the purpose or meaning of God therein expressed . 2. Because remission of sinnes , for which Christ is heere sayd to dye , is according to no other will of God , then his last Will and Testament ; for the Old Testament or Covenant of workes allowed not the remission of all sinnes , but onely Errours and Frailties ; and those also were not remitted , unlesse they were expiated by the meanes of a sinne offering , and ( in case of damage ) of a trespas-offering . 3. Because Repentance which is heere called a Deliverance from the evill of this present World , was according to no other will of God , then his last Will and Testament ; for the Old Testament granted not the benefit of Repentance for any sinne ; but the transgressor of a penall Law must by the Law undergoe the penalty of it , whether hee repented or not ; in which respect , the Law was armed and strengthned with divers penalties , whereof the most were capitall , and from which no Repentance could excuse the Offendour .

These words then shew the efficient cause of Christs death , as those immediately before declared the finall cause of it ; and these heere seeme added by way of answer to a tacit objection ; for some man might say or thinke , that Christ indeed gave himselfe to death , and it on purpose to confirme the New Testament ; but his death might proceede from the violence of the Jewes , who put him to death , and not from any Ordinance of God , that his death should bee effectuall to that end . To this the Apostle answers fully and plainely , that it was the will , counsell , and purpose of God , according to his last Will and Testament , that Christ should dye for the confirmation of that Testament , to this end , that accordingly our sinnes might bee forgiven ; and our sinnes are forgiven to this further end , that thenceforth wee should repent by forsaking the workes of sinne ; for all this was according to the last Will and Testament of God the Father .

For the forgivenesse of our sinnes is not the sole act or deede of Christ ; but principally of God the Father ; unto whom Christ is therein Ministeriall , receiving power and command from his Father , to performe all acts conducing to that effect . Because the forgivenesse of our sinnes is a legacy devised or promised unto us in Gods last Will and Testament , whereof Christ is the Executor or Mediator . Now the Authour or principall cause of every Legacy is the Testatour , according to whose will it is devised ; and the Executor is the hand or meane , whereby the Legacy is conveyed ; for a Legacy ( according to the nature of it ) is a gift devised by the Testator , to bee performed by the Executor . And this forgivenesse of sinnes is the most necessary Legacy or promise above all the rest contained in Gods last Wil and Testament . Because without it , wee can never enjoy any of the rest ; for unlesse our sinnes bee forgiven , wee can never attaine the Resurrection of the body ; and without our Resurrection , wee cannot enjoy life everlasting . So likewise our Repentance or Holynesse is the Precept or Command of Gods last Will and Testament ; for throughout the whole body of that Testament , Holynesse is made the condition of the Legacies or Promises , which are thereby so suspended , that without it 〈…〉 of no effect . Thus forgivenesse and repentance 〈◊〉 ●●●ording to the will of God ; for forgivenesse is ac●…g to the promise of his will , and repentance is according to the precept of his will , as the condition whereupon the promise is to bee performed .

Hence it appears , that The Gospel is the last Will and Testament of God : Which saying is soone delivered , but not so soone proved : For indeede it can never bee proved . Yet not therefore , because it is false ; but therefore , because it is so true , and the truth of it so high , that there is no cause or reason above it why it is true . For this truth is a prime verity , which wee call a principle ; and it is a prime principle , which wee call a definition : See therefore in it an exact and easie definition of the Gospel . Nominally indeede , the Gospel signifies glad tydings or good newes ; but really it is the name of Gods last Will and Testament : Although then some Grammaticall or nominall cause may bee given for the single words , why it is called the Gospel , or why a Testament ? Yet for the verity why one is affirmed of the other , there is no rationall or reall cause , because the affirmation is a definition . Which definition , though it cannot bee proved , may easily bee declared thus : A Testament is a Decree of things to bee executed after death ; and God who himselfe cannot dye may make a Testament ; because hee may make a Decree of things to bee executed after the death , not of himselfe , but of another . God hath made two severall Testaments ; whereof the first is called by the name of the Law , and the last by the name of the Gospel : Where by the way wee have also an exact definition of the Law thus ; the Law is the first Will and Testament of God : Yet wee may note , that throughout the Scripture , the Law is not called the will of God ; not that it was not his will ; for being his Testament , it must therefore needes bee also his will ; but because it was not his good will , as is the Gospel , wherein are devised unto us far better blessings .

The Testatour who is the Authour of this Will , and who framed it , is God the Father ; for heere , and constantly elsewhere it is called the will of God . The Executor or principall Heire upon whom this will is grounded , is Jesus Christ ; for hee is the person who receives the maine benefit thereby , and who is to performe it , by discharging the Legacies , which are therein charged upon him . The death whereto this will was limited , was the death of Christ ; for Christ was the substitute of God to dye instead of God , that by the death of Christ the Testament of God might bee confirmed , to bee and stand in force for ever , till the finall execution of it : For a Testament is of force after men are dead , and not before . The forme of this Will was Nuncupative or a Will-parol ; for at the constitution of it God first declared it unto Christ , and Christ published it to his Apostles , and they afterward consigned unto writing , whereby it became that part of the holy Scripture , which wee call the New Testament . The apparence or certainety of this will , that it is the whole true and last will of God , was effected by the testimony of Christ , who made sufficient and full proofe thereof , by his Doctrine , his Miracles , his Death and Resurrection ; for all Wills have their apparance or certainety either by writing or witnesse ; as the Old Testament appeared by the writing of Moses , and the New by the witnesse of Christ .

The Legataries who in this Will are made the co-heires with Christ , are all men who are Beleevers , or who through Christ beleeve in God ; for in Gods Will men are nominated by no other name , then by the appellative or common name of Beleevers . The Legacies or promises made unto Beleevers in this Will , are the Graces and blessings of Adoption to bee the sonnes of God , of sanctification by the Spirit of God , of the Remission of their sinnes , of the Resurrection of their bodies , and of Everlasting life in heaven ; for unto all these blessings , Beleevers are called and justified , to have a present right to the future possession of them . The Termes or words whereby these Legacies or promises are disposed and conveyed unto Beleevers , are imputing , ordayning , and predestinating ; which in this respect signifie no more , then what men commonly understand by the two usuall Testamentary words of Devising and bequeathing . The Conditions or precepts whereto these Legacies or promises are limited , and without which they shall never be possessed , are the Duties of Repentance or holines in the works of love towards our selves , toward our neighbour , and toward God ; which workes who so performeth , that person is truly sayd to be delivered from this present evill world , according to the will of God .

And our Father . ] i. e. who is our Father . For the particle and is not heer copulative , as if it joyned and argued divers persons , whereof God is one , and our Father another : but explicative , to specifie divers attributes of the same person : because the person according to whose will Christ died for our sinnes , the same is both God and our Father . Wherefore the particle and , is heere put for that is , or rather for the pronoune relative , who is . And heerby Paul doth tacitly insinuate the fundamentall Legacy of Gods last Will and Testament , which is the grace of divine alliance by adoption , whereby God makes over unto us the donation of himselfe , to become our Father ; and whereby hee accepts us for his sonnes and heirs , and co-heirs with Christ , who was his only native sonne . For our Adoption , whereby wee acquire this divine alliance , that God is our father , is the Testamentary foundation , whereon are grounded and setled all the subsequent Legacies whereto wee are justified , as the Sanctification of the spirit , the Remission of sinnes , the Resurrection of the body , and life everlasting . For because initially in the first place God gives himselfe unto us to become our Father ; therefore consequently hee will doe all further acts which become a father to doe for his sonnes , and will impart unto them the fulnesse of his blessings .

And further , he attributes unto God this title of being our father , as a Motive unto us for our holines . Because our deliverance from the evill and sin of this world , which makes our holines is according to the will of God our father , who is himselfe holy in all his works , and requires from us works of holines , and enableth us to performe them . For by his last Will and Testament , hee promiseth and covenanteth with us to regenerate or sanctifie us with his holy spirit , and to write in the tables of our hearts those lawes and rules , which containe in themselves , and require from us , a greater measure and degree of holines then ever were in those lawes which once he wrot in the tables of stone . See and compare Jer. 24.7 . and Jer. 31.33 . and Ezech. 11.19 . 20. and Ezech. 36.27.28 . and 2. Cor. 3.3 . and Heb. 8.10 . And because by our holines of life , God becomes most really and properly our Father ; for upon our adoption , God is but our jurall father , whereby we have a right to blessednes , even the same right with Christ , to be co-heirs with him thereunto ; but upon our holines of life , God becomes our morall father , after whose likenes we doe right , wherein we most resemble God ; for thereby we put on the new man , which after Gods image is renewed in righteousnes and true holines . Thus our most gracious God , who before vers. 1. was by the Apostle stiled the father , by way of community in generall , is now by vertue of his last Will and Testament , related to us in particular , and stiled our father .

Although by vertue of Gods first testament , God became a father unto the Jewes , and they to him were children ; yet in that testament God doth not ordinarily stile himselfe their father , but their God and their Lord . Because though hee were their father , yet he caryed himselfe toward them not in the condition or quality of a Father , but of their Lord and Master : and they , though they were his heires , yet because they were children in their non-age , they differed nothing from the condition or quality of servants ; for they were held in bondage under the worldly elements of carnall commandements : as will appeare afterward , Cap. 4.1 . of this Epistle . But by vertue of his last will and testament , God becomes unto Christians not onely a Father indeed and condition , but also in title and appellation , stiling himselfe constantly by the name of our Father , and commanding us to petition , or pray to him by the title of our Father ; which title argues a relation of more comfort , favour , love , and grace , then that of Lord . They therefore are in an errour , who in their Prayers , Sermons , or other discourses , esteeme it a higher honour to God , and affect it as a greater grace to themselves , to mention God by the name of the Lord , according to the Jewish forme under the Law , then by the name of our Father , which is the Christian forme under the Gospell .

VERSE 5.

Text. To whom bee glory for ever and ever . Amen .

Sense .

To whom . ] i. e. To God our Father .

Bee glory . ] i. e. Bee given the Supreme and highest degree of honour .

For ever and ever . ] i. e. Throughout all ages in this world , and also in the world to come .

Amen . ] i. e. so be it , or God grant it may be so .

Reason .

These words returne a Devotion by way of doxology , benediction or thanksgiving unto God , for his grace unto us by Christ . For seeing Christ hath died for the remission of our sinnes , and for our sanctification to deliver or withdraw us from the sinfulnes of this present world : and seeing this is done according to the will and testament of God , who is thereby become our father ; therefore what lesse thankfulnes can we return for these blessings , then to glorifie our heavenly Father ?

Comment.

Christ must bee glorified by us . Amen , an adverb , not of swearing , but of affirming , and of wishing .

TO whom be glory . ] Though Grammatically , the Relative to whom , be of the singular number , and referred to the person last mentioned , who is God our Father : yet Theologically it must also be referred more antecedently to the person mentioned further off , who is Christ our Lord . Because we must not by any meanes exclude Christ from the right and due of glory ; for as the blessing unto us comes primarily from God , and derivatively by Christ : so our Blessing , or thanksgiving for it , must be derived or conveyed unto God by Christ , who brought this grace from God unto us , and who is the Person by , and through whom we must glorifie God . See Rom. 16.27 . and Ephes. 3.21 . and Heb. 13.21 . For how can we containe our selves from blessing and glorifying of God our Father , by Christ our Lord , when we apprehend and consider , that God is become our Father at so deare a rate , as the death of his only Son Jesus Christ our Lord ?

For ever and ever . ] Because God and Christ doe live , and reigne for ever , and we who are true Christians shall live with them for ever ; for everlasting life is the finall Legacy devised unto us in Gods last testament ; therefore our divine service of thanksgiving must continue for ever and ever , to glorifie God and Christ , not onely in this world , but in the world to come ; for there both Saints and Angels shall glorifie both for ever and ever . See Revel. 4.9 , 10. and Revel. 5.13 . and Revel. 7.11 , 12 , and Revel. 19.1 , 4.

Amen . ] An acclamation setting our fiat to testifie and ratifie the sincerity of our devotion in glorifying God our Father , and Christ our Lord . The word Amen is no wherein Scripture used as a forme of swearing ; for it signifies no divine attribute whereby God is invoked as a Witnesse of verity , or an Avenger of perjury . But in the new Testament where it is joyned or referred to a verb Indicative , there it is an adverb of Affirming , or Assevering ; and then it is the same with the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies verily ; for in this sense we frequently meet with it in the Evangelists , who use indifferently the words Amen and verily ; and the thing which in one Evangelist is assevered by Amen , is by another , especially by Luke , expressed by verily : this forme of asseveration was very frequent in the speeches of Christ ; because he assevered and assured the greatest and strangest truth that ever was published on earth , and which for the substance and certainty thereof is by way of eminency called the Truth . But where Amen is joyned or referred to a verbe Optative , there it is an adverbe of wishing or praying , and then it is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies Vtinam . i. e. God grant ; in which sense it is a Petition to God , wherein we pray for some desired good , redounding either to God , our neighbour , or our selves ; and in this sence Amen is opposed to the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is an adverbe of forbidding , and signifies absit . i. e. God forbid , which is a supplication to God , wherein we pray against some impending evill , which concerneth either God , our neighbour , or our selves . See afterward , Cap. 6. vers. 14. Hitherto is the Proeme , or Preface of the Apostle .

VERSE . 6.

Text. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospel .

Sense .

Removed . ] i. e. Changed or turned away . From him that called you . ] i. e. from Christ who called you .

Into the grace . ] i. e. with or by his grace .

Vnto another Gospel . ] i. e. pretended so to be .

Reason .

These words are an Entrance upon the body of the Epistle ; wherein hee obliquely and gently reproves the Galatians for their levity in suffering themselves to bee turned from the sincere doctrine of the Gospel containing the grace of Christ , unto a counterfeit and pretended Gospel .

Comment.

A gentle reproof of the Galatians . for their relapse . and the suddainesse of it . The construction of the words for the least difficulty , and for the most plainesse . Calling is a declaring of Gods will , and a Metaphor taken from inviting , which is effectuall by our acceptance . Our title to salvation is by grace , which is a word Evangelicall , opposed to Nature , and to our Workes , and to the Law . There is but one Gospel .

I Marvell that yee are so soone removed . ] His words are a reproofe of their fact , in that hee marvelleth at it ; yet his reproofe is but gentle , in that hee doth but marvell ; for hee that saith hee marvelleth at a fact that is foule , doth not reproove it sharpely ; but onely declares , that hee hoped farre otherwise of them , then by their fact appeares ; which was so inconsiderate and rash , that it was altogether besides his expectation . But the things whereat the Apostle marvells , and thereby reproves , are two ; whereof the one is , the nature of their fact , that they were removed or turned from the Gospel of Christ ; wherein hee againe mollifies his reproofe , partly by using a Verbe of the passive voice , of their being removed ; whereby hee seemes to remove the fact from themselves , and to translate the fault of it upon their false Teachers , who had troubled and perverted them , as more plainely hee declares himselfe in the next verse following ; and partly by putting the Verbe passive in the present tense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as if hee did not conceive them , yet perfectly and fully removed in facto esse , but onely upon a Remove in fieri . The other thing whereat hee marvells , is the suddainenesse of their fact , that they were so soone removed , which argued much inconstancy and levity of minde ; for this suddaine removall must not bee understood in respect of time onely ; but also of their judgement , in that after Paul had planted the Gospel amongst them , and once watered it by a visitation ; they , while yet it was but greene , and as it were in the blade , should suddainely and rashly bee removed from it , without expecting any fruit of it , or without consulting him who planted it .

From him that called you into the Grace of Christ ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; whereof the construction seemes to bee thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. from Christ , who hath called you by Grace , or by his Grace : For although the Genitive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bee not in construction governed by the Noune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet in sence , the matter of grace must needes bee referred unto Christ : But if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bee governed by the Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then wee shall have in the Text a Substantive for the Participle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and not bee forced by way of supplement , to seeke for such a Substantive out of the Text , either in God or Paul ; because wee shall runne into greater difficulties , before wee shall determine and agree upon the right Substantive to bee understood . The reading wee have proposed hath of all others least difficulty , and besides is no novelty ; for so are the words read by the Syriack Interpreter , so by Jerome , and so by Erasmus , so also by the Vulgar French Translation . But if wee take them in their literall order , and referre Christ unto Grace ; then wee shall hardly determine of him that called ; who that person should bee , whether God or Paul ; for betweene those two the different opinions lye , and each of those opinions hath his difficulty : For although sometime God bee wholly understood in , and by the single Participle Calling , as hee is afterward , cap. 5.8 . see also , Rom. 9.11 . and 1. Thess. 5.24 . And although for the most part in the writings of the Apostles , our Calling bee attributed unto God , as see Rom. 8.30 . and 1. Cor. 1.9 . and Act. 2.39 . and 1. Cor. 7.15 . and 1. Thess. 2.12 . and 2. Thess. 2.14 . and 2. Tim. 1.9 . and 1. Pet. 5.10 . Yet if in this place the Apostle had understood the Calling heere of God , hee would hardly have said , that God had called them by the Grace of Christ ; but rather by his grace , as afterward in this cap. ver. 15. Paul speaking of God calling him to his Apostleship , saith , who called mee by h●● grace . And besides , to speake properly and truely , the Galatians were not removed from God , for they continued still zealous towards God , and really adhered to the Law of God ; but they were removed from Christ unto Moses , i. e. from that Discipline which God delivered by Christ , unto that which God delivered by Moses . And as for Paul , the action of calling is no where in Scripture ascribed unto him , nor to any other of the Apostles : And it seemes somewhat too much for Paul , to say of himselfe , that the Galatians were removed from him , or from his Gospel , unto another Gospel ; for the Gospel is really and truely the Gospel of God and of Christ , and is constantly so called ; albeit in some passages , Paul in reference to his Ministery and preaching of the Gospel , calleth it his Gospel . See Rom. 2.16 . and Rom. 16.25 . and 1. Thess. 1.5 . and 2. Thess. 2.14 . and 2. Tim. 2.8 . Yet so hee calls it , onely in respect of the line or circuit where hee was to preach it , because the Ministery thereof unto the uncircumcision or Gentiles was committed unto him ; as afterward in this Epistle hee expresseth it , cap. 2.7 . Where hee opposeth the Gospel of uncircumcision committed unto him , to the Gospel of Circumcision committed unto Peter . The plainest sense therefore of these words is , to referre the Calling unto Christ ; and that for these three Reasons . 1. Because Christ is named in the Text , under a Genitive that may governe the Participle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and may bee governed as well by the Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as by the Noune 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Because Christ is the person who under God calleth us , and by whom God calleth us ; for hence the faithfull are sayd , to bee the called of Jesus Christ , Rom. 1.6 . 3. Because the Galatians were removed from Christ and his Gospel , unto Moses and his Ceremonies , especially unto that of Circumcision , as Paul plainely intimates afterward , cap. 5. vers. 2.4 . Where hee professeth to the Galatians , that if they bee circumcised , Christ shall profit them nothing , and Christ is become of no effect unto them .

That called you . ] In the word called , is expressed the manner of our accesse to the Right and Priviledge of Blessednesse , which is our Heavenly Inheritance ; for unto this Right or Priviledge we are called , i. e. the will and good pleasure of God to give and grant us a right thereto , is revealed or signified unto us ; for by this calling , wee have our first notice or knowledge of Gods good will towards us , to justifie and adopt us for his Sonnes and Heires , as Co-heires with Christ , whereby wee have a right to the Inheritance of Blessednes . This will of God was revealed or signified to men , first by Christ , after by his Apostles , and ever since successively by Gods Ministers , who by preaching and publishing the word of his will , doe dayly invite and call men to become the Sonnes of God , and Heires unto Blessednesse . For this Calling is a Metaphor taken from a publick Feast , whereunto divers Guests are invited , called , or bidden ; who before they are invited have of themselves no right to come , no desert to come , no desire to come , nor no will to come ; for in being invited , they are entreated to come , as it were against , or beyond their will ; and many will not come at all , but request to bee excused , because they have other businesse in the world , which as they conceive is of more importance then to come to a Feast . According to this manner is our Calling to become the Sonnes of God , and Co-heires with Christ to the Inheritance of Heaven ; for before wee are thereto called , wee are in the condition of Guests before they are invited to the Feast ; for wee to that Inheritance have of our selves no right , no desert , no desire , no knowledge , and therefore no will : For wee are invited or called , i. e. entreated to it as it were against , besides , or beyond our will ; and many will by no meanes accept it , but desire to bee excused , that they may follow their worldly businesse , as appeares in the Parable of the Wedding , whereto the Guests were invited or called . Mat. 22.2 . When an invitation or calling to a Feast is accepted by the Guest , then the invitation or calling is effectuall ; because according to the will and purpose of the Inviter it taketh effect ; and that effect consisteth in this , that the Guest hath a right to come to the Feast ; for the will and purpose of the Invitor is , that upon the invitatiō the Guest should have a right to come ; and the Guest by his acceptance of the Invitation hath a right to that whereto he was invited . And the title whereby the Guest hath this right to come to the Feast , is only by the grace , favour , or courtesie of the Invitor , and not by any works in the guest meriting that right , nor by any Law constraining the Invitor to give it ; for invitations are not ordered by any such Rules , as works and Lawes ; neither are or can be any Lawes extant in the World to regulate Invitations . So we , when by the Ministery of the Gospel we are invited or called to the inheritance of blessednes , if we accept of it , our calling is effectual , and thereby we have a right to it , for the son & heir hath a right to his Inheritance : Yet our title to that right is neither by birth , nor by works , nor by law , but only by Grace . Into the Grace . ] The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. By , with , or through Grace ; for all these make but one sense , and one of these wayes , the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mentioned elsewhere , are alwayes rendred by our last English Translation . See 2. Cor. 1.12 . & Col. 3 , 16. & Col. 4.6 . & 2. Thes. 2.16 . And so it is rendred here by the Syriak Interpreter , and by the vulgar French Translation . For the word , by Grace , doth declare our title specifying what kind of right wee have to that Inheritance , whereto we are invited or called ; that on Gods part , our title thereto is only by grace , & not by any act of Justice or Duty , wherby God stands bound to cal us ; as by grace only it is , that a Guest is invited or called to a Feast . And Grace is not the tearme or state whereinto wee are called ; but the motive or meanes whereby wee are called ; for Grace is the originall ground , or prime cause of our calling , and our calling is in order of Nature after Grace , because it is an effect of Grace . But Grace is on Gods part the title to our right in the state of filiation or Christian Liberty , whereby wee are made the sonnes of God , and co-heires with Christ to the Inheritance of Blessednesse ; for unto that right wee are called by no other title on Gods part , but by his Grace , ( though the title on our part bee our acceptance of that right , which is our Faith ) as when a Guest hath a right to come to a Feast ; his title to that right on the Feasters part , is onely by the Grace , Favour , or Courtesie of the Feaster ; and the title on the Guests part is his acceptance of the invitation or calling to the Feast . Now Grace is not a legall word belonging to the Old Covenant of the Law ; for in the Old Testament , wee shall very rarely finde the word at all in any sense , but never in the genuine sense : But Grace is a word Evangelicall , belonging to the New Testament or Covenant , whereof Christ is the Mediatour ; for hence the Gospel and the subject thereof , which is the New Covenant , is called the Gospel and the Covenant of Grace , and in that Evangelicall sense , wherein the word stands in this place , ( for to take the word in the whole latitude would bee tedious and needelesse ) Grace is the will and act of God , whereby wee are made the sonnes of God , and co-heires with Christ to the Inheritance of Blessednesse . For hence Grace is opposed to Nature , which is an act of God , whereby wee are made men , to have an earthly dominion and inheritance after the Image or likenesse of God : So Grace is an Act of God , whereby wee are made Christians to have an Heavenly Dominion and Inheritance after the Image and Likenesse of Christ , who was the naturall sonne of God , borne to that Inheritance whereto wee after his likenesse as co-heires with him , are adopted . And hence Gods Grace is opposed to our Workes , which as a title to that Inheritance are incompatible with Gods grace ; for if wee have a right to that Inheritance by grace , wee cannot have it by workes no more then wee have by nature or birth : Yet our workes are a tenure consequent and according to Gods grace , whereby wee hold the right wee have by grace ; for because of Gods grace to make us his sonnes , wee must bee gratefull and thankefull to carry our selves as his sonnes by the workes of obedience to so gracious a Father ; for otherwise wee are ungracious sonnes . And lastly , hence Gods grace is opposed contrarily to his wrath and his Law ; extreamely contrary to his wrath , and meanely to his Law ; because Gods Law is a meane betweene the two extreames of his grace and his wrath ; for when God doth us more good or lesse evill then his Law allowes , this is grace ; but when hee doth us more evill or lesse good then his Law provides , this is wrath ; and his wrath hee many times executes upon us , by taking judgement into his owne hands , and punishing our sinnes by himselfe , when the Ruler is negligent of his duty , in laying upon us the punishment assigned by Law ; and extreame grace is , when God without any Law or equity obliging him thereto , bestowes upon us the supreame favour of making us his sonnes and co-heires with Christ unto the Inheritance of eternall Blessednesse . Now the Apostle doth therefore tell the Galatians that they were removed from Christ , who had called them by grace ; because hee would acquaint them with the admirable benefit or blessing , whereof by that removall they had voluntarily deprived themselves , that seeing and acknowledging the rashnesse of their fact , they might repent of it , and turn to the Gospel of Christ , by whose grace they had been called .

Unto another Gospel . ] Another , i. e. a forraigne or strange Gospel , pretended so to be . These words shew the terme of accesse whereto they were removed ; and are opposed to the former words , from Christ who called them by grace ; as the terme of Recesse from whence they were removed . The new doctrine which they had exchanged for the doctrine of Christ , who called them by grace , he calls another Gospel ; not that it was so indeed , but only in the opinion of the Galatians , and of their false teachers , who obtruded upon them this counterfeit Gospel , and thereby taught them another way of obtayning a right to blessednes , then by the grace of God . The summe of which counterfeit and pretended Gospel was this ; that the right and title to the inheritance of blessednesse , was to be had by the Law of God formerly given by Moses ; that the inheritance was due unto them for the service and desert of their works performed according to that Law ; and that God was to give them that inheritance by an act of his Justice , in consequence to his Law for their obedience unto it . For these seeme to bee the principall points in the confutation whereof , the Apostle bends his arguments prosecuted in this Epistle .

VERSE 7.

Text. Which is not another ; but there bee some that trouble you , and would pervert the Gospel of Christ .

Sense .

Which is not another . ] i. e. Eyther is not another Gospel , or which is nothing else , but that some trouble you . Some that trouble you . i. e. Disquiet your consciences . Pervert the Gospel of Christ . viz. By compounding and mingling it with the Law of Moses .

Reason .

The words are a further mollifying of his former reproofe , by shewing the true cause of their removeall from Christ , and translating the fault of it upon others , who drave them into it by troubling them .

Comment.

The cause of the Galatians revolt , and the event of it .

WHich is not another . ] The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; which words may beare a twofold sense . A first sense , 1. Thus ; which is not another Gospel ; for if the Relative which , be referred to the word Gospel in the former verse , then this saying is a correction of his former reproofe for that clause of it , in saying they were removed to another Gospel . q. d. Though I sayd you were removed to another Gospel , yet indeed there is no other Gospel at all , besides that which I preached amongst you : but only some trouble you with another doctrine , and perswade you that their doctrine is the true Gospel . A second sense . 2. Thus ; which is nothing else , but that there be some who trouble you ; for if this whole sentence , with the rest of this verse bee referred to the whole reproofe in the former verse , then it is an excuse of the Galatians revolt , by discovering the true cause of it , and by translating the fault of it upon some others who troubled them , q. d. This your removeall from the Gospel of Christ unto another Gospel , is nothing else , or the cause of it is no other , but that there be some who trouble you . Either of these two senses is so allowable , that neither of them is to bee maintained or pressed against the other : because neither of them is of such consequence as to be elementary and serviceable for the illustrating or concluding of any other verity in the New Testament .

But there be some that trouble you . ] The true cause of their revolt from the true Gospel . The false teachers amongst the Galatians , to avoyd persecution for preaching the true and sincere Gospel of Christ , troubled and disquieted the consciences of the Galatians , constrayning them to Circumcision and other Legall ceremonies . The truth many times may , and sometime doth breed trouble to him that teacheth it : but it seldome troubles the soul that receives it ; whereas errour disquiets and distracts the conscience , leaving her uncertaine of the issue pretended , and troubling her about the means thereto leading .

And would pervert the Gospel of Christ . ] The issue of their counterfeit Gospel ; which though it might not be the intent of the false teachers , yet it would bee the event , that the Gospel of Christ would thereby be perverted . i. e. it would bee cast into a new mould or frame contrary to the forme it had before . The addition of Circumcision and other legall Ceremonies doth adulterate and corrupt the Gospel of Christ , by compounding it into a new nature , contrary to the genuine simplicity and sincerity , wherein it was originally planted and taught ; for they confound the Gospel , who compound and complie it with the law ; because they who unto the Gospel of Christ , would super-adde the law of Moses , must consequently needs teach , that Grace on Gods part , and faith on our part , make not a sufficient title to our right of inheritance unto blessednesse : but that our title by grace and faith requires a further corroboration from our works according to the law of Moses , such as Circumcision and difference of meats , which are such servile works , and such beggerly services unto God , and so far from making us a title to have that right , that they serve not for a tenure whereby to hold it : but that right must bee held by our filiall works of love , as wee are the sonnes and heires of God , and as they are prescribed in the Gospel of Christ ; which works Evangelicall are of a more noble nature , and more pleasing to God , then the legall works under the law , which were but beggerly and servile services .

VERSE . 8.

Text. But though we , or an Angel from heaven , preach any other Gospel unto you , then that which we have preached unto you , let him bee accursed .

Sense .

But though we . ] i. e. Though I. Or an Angel from heaven . i. e. an heavenly Angel . Which we have preached . i. e. Which I have preached .

Reason .

Though formerly the Apostle had sufficiently declared that the revolt of the Galatians from the Gospel of Christ , was a foul errour ; and that they who obtruded another counterfeit gospel upon them , were corrupters of the true Gospel , and therefore not to be followed : yet heere also hee further insisteth upon the same point , shewing them what they are to thinke of any other person whatsoever , that should presume to preach any doctrine contrary to his , or different from it .

Comment.

Angels are some celestiall , others infernall . Doctrine may be false two wayes : 1. Directly : 2. Indirectly . And such are humane Traditions . The doome of false Doctrine .

BUt though we , or an Angel from heaven . ] Wee . i. e. I Paul ; for he speaks only of or concerning himselfe , using the plurall number for the singular ; as appears in the words in the verse following , as we have sayd before ; for Paul only was the person who had sayd the words of this verse . And the force of this argument is very moving , because the Apostle argues for the truth of his owne doctrine , even against himselfe . q. d. Not only they who trouble you , and would enforce a new gospel upon you , are to bee wholly rejected ; but also I my selfe if I should attempt it , am to bee repelled as an execrable person . And not only I , but if an Angel should come to you as an Evangelist or an Apostle , with a message from Heaven contrary to the doctrine by me planted amongst you , he is in like maner to be abandoned . The words from heaven , are not to be referred to the act of preaching , but to the person of the Angel , to whom they are an attribute , and signifie only an heavenly Angel ; for there are Angels who in respect of their residence , are celestiall and supernall in the highest Heaven , and there are Angels , who for their residence are aereall , and infernall ; for in comparison of the highest Heaven , which is most supernall , the Ayre which makes the lowest Heaven is infernall . Hence wicked spirits are called Princes of the Ayre , and are sayd to bee in Heavenly Places , i. e. in the Ayre ; for the Ayre , though in respect of the highest Heaven above it , it bee Hell ; yet in respect of the Earth below it , it is Heaven ; and consequently the Ayre in a different and subalterne respect is both Heaven and Hell . See and compare , Mat. 6.26 . and Luk. 13.19 . and Ephes. 2.2 . and Ephes. 3.10 . and Ephes. 6.12 . and 2. Pet. 2.4 . But to supply the Argument with the greater force , the Apostle supposeth a condition altogether impossible , seeing it could never come to passe , that either hee himselfe should against himselfe , or an Angel from Heaven against him should ever attempt to preach another Gospel .

Should preach any other Gospel unto you , then that which wee have preached . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. literally , should preach unto you , besides what wee have preached . Heereby is excluded from the Gospel of Christ , all such Doctrine that is either against his Gospel or besides it ; for whatsoever Doctrine is against it , is also besides it , and more then besides it ; and consequently all such Doctrine is excluded as alien from the Gospel of Christ , which either doth wholly alter or partly subvert the way delivered by Paul for obtaining a true right , and a right title to the Inheritance of Blessednesse . And this is done either directly , when any thing is taught manifestly contrary to that Doctrine which is necessary to salvation , as to teach that Jesus is not the Christ , or that there is no New Covenant : Or indirectly , when any thing not necessary is proposed and urged as necessary , though it bee not contrary to the Gospel of Christ , but onely disparate or diverse from it , as to urge the Ceremonies either of Moses , or of others , as necessary to salvation ; for by this meanes the way to salvation is partly changed , and assigned to some by-way , whereto Christ and his Apostles assigned it not : Yet because at that time the legall Ceremonies were urged as necessary to salvation , especially by those Christians which were converted from Judaisme , whose infirmity was tolerated by the rest of the Apostles , and by Paul himselfe , who Rom. 14. plainely declares , that their opinion was no prejudice to their salvation : Therefore wee must not affirme , that it was the Apostles minde in this place to pronounce a curse upon all those , who any manner of way should teach something as necessary to salvation , besides what hee had taught , if they taught it out of meere ignorance or errour ; but those onely hee pronounceth accursed , who out of arrogance , or some by-respect should presse as necessary to salvation those things , which they knew the Apostle had taught to bee not necessary .

Doth not this Text reach unto the Church of Rome , who urgeth as necessary to salvation , the Traditions and Precepts of the Church , as shee calls them , which shee acknowledgeth , not to bee comprised in the Doctrine of the Apostles ; for shee her selfe distinguisheth them from the Precepts of the Apostles . For if Pauls Doctrine which contained not those Traditions of the Church , were sufficient to salvation ; with w●●● authority can those Traditions bee urged as necessary ? and by what meanes shall they who urge them escape the curse heere menaced . But if they alleage that their Traditions are not contrary to the Doctrine of the Apostles , but onely additionall ; even the concession of this is enough for their conviction ; for in adding to the Doctrine of the Apostles , and urging their additions as necessary to salvation , they thereby teach besides the Doctrine of Paul , as much as they did , who unto the faith of Christ would adde the legall Ceremonies , which is the maine point in this Epistle condemned ; because those legall Ceremonies , though they were not contrary and against , yet were different , and besides those things which Paul affirmed as sufficient to salvation : But the Galatians by necessitating of their additions must needes deny them sufficient ; and therefore the Churches of Rome joyne heerein with the Churches of Galatia , that unto the Gospel of Christ they make additions , though the additions bee not the same .

Let him bee accursed . ] The censure and doome upon the former presumption ; that whosoever shall attempt it , shall become a curse , i. e. an abominable , and execrable , and devoted thing , which no man may or dare touch . In poynt of false Doctrine urged against , or besides the Gospel of Christ ; no respect is to bee had to the Dignity or quality of the Person , though hee bee an Apostle or an Angel from Heaven ; for if such Persons as these may by no meanes corrupt the Gospel , what person else shall dare to doe it ? Whosoever therefore shall wittingly and purposely with arrogance and pertinacy attempt this corruption directly or indirectly against , or besides the Gospel , that person cannot escape the thunder of this curse ; but hee may escape it , who out of ignorance or errour teacheth somewhat , which hee thinkes consequent to the Doctrine of the Gospel , though indeed it bee repugnant or different from it , if afterward upon the sight of his errour , hee forsake it , and submit to the truth ; for such a one is not forthwith to bee accursed , but must first bee refuted , and instructed in the truth .

VERSE . 9.

Text. As wee sayd before , so say I now againe : If any man preach any other Gospell unto you , then that you have received , let him bee accursed .

Sense .

Then that yee have received . ] Viz. from mee , who first planted and afterward confirmed it amongst you .

Reason .

A Repetition of the former sentence to the same sense , yet expressed in words somewhat more generall and full , lest any man should thinke that the former clause was too severe , and fell from him rashly or unawares .

VERSE 10.

Text. For doe I now perswade men , or God ? or doe I seeke to please men ? for if I yet pleased men , I should not be the servant of Christ .

Sense .

Doe I now . ] viz. Since I was made an Apostle .

Perswade men ? ] i. e. Doe I teach humane doctrines or the opinions of men ? Or God ? Doe I not teach divine doctrine proceeding from God ? For if I yet . viz. Since I became the servant of Christ . Pleased men . viz. Against or besides the pleas●●e of Christ . I should not be the servant . i. e. I would not have been the servant .

Reason .

An entrance upon the third part of this Chapter , wherein he vindicates the authority both of his Ministery and Doctrine ; and whereby he will conclude , that such a person is worthy to be accursed , who shall presume to oppose or corrupt his doctrine , by teaching any thing against it , or by adding somewhat besides it : because his doctrine was altogether divine ; for he was taught it by God from heaven , and by God from heaven he was commanded to publish it .

Comment.

The word Now. Men put for humane Doctrines , and God for Divine Doctrine . Paul was no Men-pleaser The particle yet . How farre Men may & must bee pleased . and how far not . Ministers are the servants of Christ .

FOR doe I now perswade men , or God ? ] The particle now , and the particle yet , in the words following , though sometime they be taken for the very instant and moment of the time present ; yet heere in this place they must bee ampliated or extended to a greater latitude , to signifie such a time present as comprehendeth some compasse , and includeth a certaine state and condition of things , which state as long as it lasteth the same , is so long accounted the time present . See Matt. 3.10 . and John 12.31 . and Rom. 13.11 . and 1. Cor. 13.12.13 . and 2. Cor. 6.2 . In this place therefore the particle now signifies that space of time , from whence the Apostle being made a Minister of Christ did begin to preach the Gospel , and yet continued to preach it ; for it is opposed to that former time , when he was a Pharisee , and a vehement maintayner of the Law . He demands therefore whether now during his Ministery of the Gospel , hee perswade men or God ? which he proposeth by way of Interrogatory , signifying thereby , that the matter was so evident to the Galatians , that they must needs be forced to confesse the truth of it ; for this Interrogation must bee resolved and construed for two vehement assertions ; one a Negation thus ; I doe not now perswade men ; the other an affirmation repugnant to the former negation thus , I doe now perswade God . The word Men , is here figuratively put for humane doctrines , or for those opinions whereof men are the Inventors ; as wee often use the words Plato and Aristotle for the opinions or writings of Plato and Aristotle . And in like manner the word God , is put for divine Doctrines , and for those verities whereof God is the Authour and Revealer ; so Christ is sometimes put for the Doctrine of Christ , and the preaching of Christ is put for the preaching of his Doctrine . See Act. 5.42 . and Act. 8.5 . and 2 Cor. 4.5 . and Phil. 1.15 . q. d. When I was a Pharisee zealous of the Law , I perswaded and pressed humane Doctrines , as the traditions of our Fathers and other opinions of men : but now since I was ordained an Apostle and a Minister of Christ , I dare urge no humane Doctrine : but contrarily , the Doctrine which now I urge is wholly Divine , whereof God is the Authour and Revealer unto mee . This Phrase to perswade men is taken in another sense , 2 Cor. 5.11 . for there he affirmes that he perswades men , which heere he flatly denyes ; and the reason is , because there men are taken for the personall object of his perswasion to whom the matter which he perswaded was piety : but heere Men are put for the reall matter of his perswasion , that the matter which now he perswaded unto men , was not the Doctrine of men .

Or doe I seeke to please men . ] A reason of his double assertion contained in his former interrogation ; by removing the cause impulsive , which might seeme to move him to perswade humane Doctrines ; and that cause must needs be , a desire to please men and to winne their favour , by preaching the Doctrines of men suitable to mens desires ; for what other motive could the Apostle have to perswade the Doctrines of men , but only a desire to please men ; whose favour he professeth here not to seeke . q. d. I teach not the Doctrines of men ; because I hunt nor after their favour and good will , by preaching their inventions and traditions for Gospell .

For if I yet pleased men , I should not be the servant of Christ ] A super-reason , or confirmation of the former reason ; by an argument from the inconvenience , which must necessarily follow , if he did seeke to please men ; for that must needs argue him to be the servant of men ; and if so , then hee could , or rather would not be the servant of Christ .

The particle yet , doth tacitly argue , that formerly while hee was a Pharisee and a servant to the law , and before he was the servant of Christ , hee endeavoured to please men , as when hee had authority from the high Priests to make inquisition and to attach the professors of Christian Religion ; which although it were done in zeale to the Jewish Religion , and to the Law of God , yet can hardly bee free and cleare from all ambition of pleasing men . The word please may bee taken either for the act and deed of pleasing , or for the will and desire to please : yet the later sense is the more likely , because he mentioned before his will and desire in seeking to please men .

The pleasing of men must not here be taken as the will and pleasure of men is conformable and agreeable to the will and pleasure of God ; for when men apply their knowledge to the truth of God , and their pleasure to the will of God , and their practice to the Law of God , to submit in all things their pleasure to the good pleasure of God , or at least endeavour nothing contrary to his Lawes ; then in cases wherein mens salvation may be furthered , we may , and must please men ; for he that in due manner pleaseth and serveth such men , doth therein please and serve both God and Christ ; for thus Paul elsewhere professeth to please men ; that it was his exercise to have alwayes a good conscience voyd of offence not onely toward God , but also toward men ; he admonisheth us , that no man should please himselfe , but every one his neighbour , alleadging for our imitation the example of Christ , whose way was not to please himselfe ; and the example of himselfe , that his manner was to give no offence neither to Jew nor Gentile , but pleased all men in all things . See Act. 24.16 . and Rom. 15.1 , 2 , 3. and 1 Cor. 10.32 , 33. But here wee must understand pleasing of men , as their will and pleasure is opposed to the will and pleasure of God ▪ and in that case our will and endeavour must bee to please God , though thereupon all men living should be displeased ; for when men have their will crosse to the will of God , and walke in wayes contrary to his Lawes , then by pleasing them wee must needs displease him ; and therefore saith Paul , if I should endeavour to please men , as they dissent and disagree from Christ , I should not be the servant of Christ : or rather I would not have beene the servant of Christ ; for in that way his service is a condition very unfit for me . q. d. If it were my desire or endeavour to please men , who are displeasing unto Christ , I would not have Christ for my Master , but would soone quit my service unto Christ , and have nothing to doe either with professing or teaching the Religion of Christ ; for it had been beter for me to have continued a Jew , and lived in my former state of a Pharisee ; wherein I had a fitter condition , and a way more expedient to please the people , and gaine the good will of men ; neither would I have abandoned that grace and favour , wherein among my owne nation , especially the chiefest persons , I flourished even unto envy ; to have exposed my selfe to the common hatred of all men ; whereof the many miseries and persecutions which I have since suffered for the cause of Christ , are a testimony abundantly sufficient .

VERSE 11.

Text. But I certifie you , brethren , that the Gospel which was preached of me , is not after man .

Sense .

I certifie you . ] The Greek is , I make known unto you .

Is not after man . ] i. e. Is not humane , or is no humane invention .

Reason .

A further and fuller prosecution of his former argument concerning the authority of his Ministery and Gospel , relating the matter from the foundation or beginning ; and alleadging that the doctrine which hee preached and planted among them , was no humane invention or tradition ; and therefore was neyther to be opposed , nor deserted , nor suspected of falshood .

Comment.

Pauls Doctrine was not humane .

BVt I certifie you , brethren . ] The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. but I make knowne unto you , or declare unto you ; for one of these wayes the word is constantly rendred in our last English translation . See Luke 2.15 . and John 15.15 . and John 17.26 . and Act. 2.28 . and Rom. 9.22.23 . and 1. Cor. 15.1 . and Ephes. 1.9 . and elsewhere . q. d. I declare now and make known unto you concerning the Gospel which I planted among you , a matter which it seems is yet unknown unto you ; or if you have had some knowledge of it , yet there are some amongst you , which will not acknowledge it for a certaine truth , but eyther conceale it or keepe it doubtfull : now therefore I shall make it certaine and cleer unto you . And he calls them Brethren : because although in some points they were revolted and removed from the sincerity of the Gospel , yet they were not removed from the compasse of his charity .

That the Gospel which was preached of mee , is not after man . ] The truth or matter concerning the Gospel , which hee would make known unto them ; that the Gospel which hee planted among them was no humane doctrine . q. d. As my Apostleship by the authority whereof I preached the Gospel unto you , was not humane , for I had my Apostleship neither of men , nor by men : so the Gospel which I preached by the authority of my Apostleship was no humane Gospel ; the doctrine of it is neither the invention nor tradition of any man ; and this I make knowne and certifie unto you , that you may retaine no further scruple of the matter . For heereof was the doubt among the Galatians , though there was no just cause for any doubt heerof .

VERSE 12.

Text. For I neither received it of man , neither was I taught it , but by the revelation of Jesus Christ .

Sense .

Received it of man . ] i. e. Neither received it , neither was I taught it by man .

Of man . ] i. e. Of any mortall man .

Taught it but by . ] i. e. Taught it otherwise , then by the revelation of Christ .

Reason .

A cleere reason of his former assertion , that the Gospel which he preached , and his knowledge therein , was not humane , or after man ; because he neyther received of man , nor was taught it by man .

Comment.

The construction of the words . Paul learned the Gospell not from Men. But immediately from Christ . By way of Revelation . At what time .

FOR I neyther received it of man , neyther was I taught it . ] The word of man , interposed heer between the two Verbs received and taught , must bee referred to both , and follow both thus : I neyther received it , nor was taught it of man . And the word taught , is but explicative , to specifie the generall word received , and restraine it to the Gospel ; in reference whereto those two words make but one sense ; for to receive the Gospel , and to be taught the Gospel , is all one : and in a sense somewhat like to this , Paul requires the Thessalonians , to hold the Traditions which they had beene taught , 2. Thess. 2.15 . The meaning of the Apostle in this place , is not simply to say , that hee neyther received , nor was taught the Gospel at all : for in the words next following , he acknowledgeth and confesseth , that hee received and was taught it of Christ by revelation ; for that was the maine point , which as he sayd in the former verse , he would certifie or make knowne unto the Galatians . But his purpose is to prove , that his knowledge in the divine Gospel of Christ was not humane ; that hee neyther received nor was taught his knowledge therein , by any Apostle , nor by any other mortall man . For although the Gospel which Paul preached , were for the matter of it divine , as being the same which Peter and the rest of the Apostles preached : Yet his knowledge therein , for the meanes whereby hee had it , might by the false Teachers bee alleadged and pretended to bee humane ; which Paul heere denyes of himselfe . But hee denies it not of Timothy , who though hee preached that Gospel which was divine , yet Timothies knowledge in that divine Gospel was humane ; because hee received and was taught his knowledge therein by Paul who was a mortall man ; for Paul both instructed Timothy in the Gospel , and ordained him a Minister thereof by the imposition of his hands . See and compare 1. Tim , 4.6.14 . and 1. Tim. 6.20 . and 2. Tim. 1.6.13.14 . and 2. Tim. 3.14 . So is it in all the Ministers of the Gospel at this day ; for although the Gospel which they preach bee divine , yet their knowledge therein is humane , because they receive their knowledge by humane meanes .

But by the Revelation of Jesus Christ ] A super-reason or confirmation of his former reason , by an argument drawne from the contrary , that the Gospel which hee preached , hee neither received , nor was taught it by man ; because hee received and was taught it of Christ by Revelation . And heere againe Christ is opposed to man ; not that Christ was no way man ; but because when hee revealed the Gospel unto Paul , hee was not at that time a mortall man , nor at any time a meere man , but alwayes both God and man . And heereby also hee firmely concludes and proves his principall assertion , that the Gospel which hee preached was not humane , or not after man ; for if hee received and was taught it by the Revelation of Jesus Christ , then certainely the Gospell so by Christ revealed unto him , was no humane invention , neither was his knowledge in it by any humane instruction . q. d. For my knowledge in the Gospel which I preached unto you ; I was no Disciple nor Auditor to any of the Apostles , nor to any other mortall man , to bee taught it , and learne it from man ; but my onely Master and Teacher in the Gospel was Jesus Christ himselfe , who revealed it unto mee ; and his Revelation of it unto mee , was not after an ordinary manner as hee taught it his Apostles , and the rest of his Disciples , while hee conversed upon Earth : But after an extraordinary and miraculous manner ; for hee taught it mee since his ascention , and revealed it unto mee from Heaven ; and this was the ground why I told you before ; that if an Angel from Heaven should preach any other Gospel unto you , hee was to bee accursed ; because thereby hee preacheth a Gospell repugnant to that Gospel , which was revealed by Christ from Heaven .

Hee useth the word Revelation ; because Revelation is an instruction teaching peculiar and proper to the Gospel , and such an instruction as is also peculiar and proper to God to bee made by him ; for although men have and doe teach the Gospel ; yet the action of revealing the Gospel is never ascribed unto man , but only unto God . See Mat. 16.17 . and Luke 10.21 . and 1. Cor. 2.10 . and Ephes. 3.3 . and Phil. 3.15 . For the Gospel and the points therein contained are the sacred mysteries and secrets of God , which of themselves are veiled and covered from the knowledge of man , who by the course of nature , or by force of his naturall understanding can never attaine to any knowledge therein , unlesse first they bee revealed and discovered by God : Because God , and God onely is the revealer of secrets . Dan. 2.47 . The first Teacher of the Gospel who published the Doctrine of it , was Christ , who because hee was God , was therefore a Revealer of it , and his Instruction was Revelation : But since Christs ascention , his Apostles and their Successours have beene Teachers thereof , yet not Revealers ; neither is their instruction Revelation , because Revelation is that instruction which is immediate or proximous from God ; therefore the Instruction in the Gospel which Paul received immediately and proximously from Christ , who is God , hee calls it Revelation . But the time when Paul had this Revelation from Christ , can not bee certainely defined from Scripture : Yet probable it is , that hee had it at the time of his conversion , when hee lay at Damascus in a Trance three dayes together blinde and fasting , without sight or meat ▪ for when in his astonishment , hee demanded of Christ , what hee would have him to doe ? Christ answered , hee must goe into Damascus , and there it should bee told him what hee must doe . Act. 9.6.9 . &c. And probable also it is ; that hee had this Revelation , at the time of those Revelations , which hee had in his rapture when hee was caught up into Paradice , and heard unspeakeable words ; whereof hee writes , 2. Cor. 12.1.2.3 . because it is very probable that his trance after his conversion and his rapture for those Revelations were at one and the same time ; for in the sequele of this Chapter hee drawes immediate Arguments from his conversion to prove hee was taught by Revelation : But this is certaine , that Paul never preached the Gospel of Christ , untill first hee was taught it by Christ ; and then immediately hee preached it . See afterward in this Chapter , vers. 16.

VERSE . 13.

Text. For yee have heard of my conversation in time past in the Jewes Religion , how that beyond measure I persecuted the Church of God , and wasted it .

Sense .

Beyond measure . ] i. e. Beyond all excesse . And wasted it . ] i. e. Destroyed it .

Reason .

Another Argument to prove that the Gospel which hee preached was not humane , but divine , drawne from a narration of his conversion from the Jewish Religion to the Christian ; and first hee puts them in minde of his carriage in Judaisme , and of his zeale to the Law while hee lived a Pharisee , that from thence they might collect , that hee would by no meanes ever have forsaken the Ceremonies of Moses , and the Traditions of his Fathers , unlesse God or Christ himselfe had withdrawne him from them after a miraculous and manifest manner ; and further that in preaching of the Gospel , his present asserting of faith against the workes of the Law , proceeded not from any hatred of the Law , whereto once hee was so wholly addicted , but onely from the Authority and command of Christ .

Comment.

Pauls former conversatiō was not his piety . But his Activity . In persecuting the Church . and in wasting it , which is a Metaphor taken from Warre , or from a cursed Judgement . And argues Pauls former fury , and his excesse .

FOR yee have heard of my conversation in time past in the Jewish Religion . ] By his former conversation in the Jewish Religion , wherein after the most straitest Sect hee lived a Pharisee , hee understands not his piety towards God , in any acts of devotion for the worshippe and service of God , whereto the Pharisees above the rest of the Jewes , were great Pretenders , especially for the acts of fasting and praying ; for as it appeares by the description of their Devotions recorded in the Gospel , they fasted thrice in the weeke , they prayed publickly in the corners of the streetes , and they prayed tediously by making long prayers , although all this were Hypocrisie : Yet Paul by his conversation in this place hath reference to none of these . But hee meanes his activity or madnesse ( as himselfe calls it ) in being wholly transported with fervency and zeale to defend the Law and oppose the Gospell , by persecuting and destroying the Professours thereof , as himselfe intimates in the words following . For all the conversation of some men in their Religion , especially of those who professe themselves the strictest , is onely a blinde and bloody zeale to persecute and destroy all Dissenters from them ; and the murders they commit by the fury of this zeale , they account the worshippe and service of God ; as Christ foretold it unto his Disciples , John 16.2 . Of Pauls former conversation this way , the Galatians must needes heare , either before or at least upon his planting of the Gospel amongst them ; because his persecution was very generall , entering into every house , haling men and women to prison ; and because the dispersion of the Disciples therupon was very generall also ; for they that were scattered abroad , went every where preaching the Word . See Act. 8.3.4 . And because of the fearfull accident that fell upon him in his journey to persecute at Damascus , neare whereunto hee was strucken to the ground with lightning from Heaven ; the fact whereof was so notorious and publick , that the fame of it must needes spread to the hearing of the Galatians ; seeing the confines of Galatia lay not farre remote from the confines of Syria , whereof Damascus was the chiefe City .

How that beyond measure I persecuted the Church of God . ] An instance or example of his conversation in the Jewish Religion ; namely , that beyond measure he persecuted the Church of God , and beyond measure wasted it . Beyond measure . i. e. Beyond all excesse , even unto extremity ; for Beyond measure , is an express●on too flat and too dry , to utter the sharpnesse and bloudinesse of that persecution wherewith Paul once wasted the Church of God ; for therein he exceeded unto all extremity . Into the profession of persecution Paul , as it seemes , had his initiation at the martyrdome of Stephen , with whose bloud his zeale was fleshed , for he was accessory to Stephens death , by consenting thereto , and by keeping the rayment of them that stoned him . See Acts 7.58 . and Acts 22.20 . Of the bloudy persecution against the Church at Jerusalem , whereby all the Saints were thence scattered abroad throughout the Regions of Judea and Samaria , though the chiefe Priests were the chiefe authors , yet Paul was the chiefe actor ; for hee entred not only into every Synagogue , but into every house , and haling out men and women , committed them to prison . See Acts 8.3 . and Acts 26.11 . Hee sollicited the high Priest for authority , and obtayned a commission from him to commit the like outrage in the Synagogues at Damascus , as he had executed before in those at Jerusalem . See Acts 9.1.2 . and Acts 22.5 . and Acts 26.12 .

And wasted it . ] The degree of his persecution was , that it proceeded unto wasting of the Church ; for that word expresseth the extremity of his persecution , that it advanced and increased not only beyond measure , but beyond all excesse . The Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is rendred elsewhere in our last English Translation , destroyed : ( See Act. 9.21 . and afterward in this cap. ver. 23. ) which expression is too generall and flat , coming short of the full sense of the word : but in this place it is fully and properly translated wasted . For wasting is a speciall kind of destruction , executed with fury and excesse ; not only upon mens persons , but upon their lands and goods , and properly signifies a vast destruction . For Wast is a metaphor taken from War , by the fury wherof a Countrey is depopulated , the people slaine with the sword , the Towns burnt downe by fire , the cattell driven away , and all the goods made a prey : such a Wast was done upon Jericho , Jos. 6.21.24 . Or rather Wast seemes to be a metaphor taken from the Execution of a heavy Judgement upon a cursed person , who to be made an example unto others , is put to a fearfull death , his wife and children turned out of doores , and his house pulled down to the ground ; his gardens supplanted , his meadowes plowed , his trees digged up by the roots , and all his goods forfeited . Such a wast was by the judgement of God executed upon the house of Jeroboam , upon the house of Baasha , upon the house of Ahab , and upon the house of Baal , which was turned into a draught-house . See 1. King . 15.29 . and 1. King . 16.3.4 . and 1. King . 21.22 . and 2. King . 10.27 . Such a Wast , in a maner , Paul laboured to bring upon the Church of God , as it may easily appeare from two grounds . 1. From the fury of his mind ; for hee was exceeding mad against the Church of God , and his mind was so bloudy , that his very breath was bloud , in breathing out threatnings and slaughters against the Disciples of the Lord . See Act. 9.1 . and Act. 26.11 . 2. From the excesse of his actions ; for he haled men and women out of their houses into prison , he forced divers into banishment , persecuting them even unto strange Cities ; hee punished the Saints in every Synagogue , and compelled them to blaspheme , and when they were put to death , hee suffraged or gave his voyce against them : in a word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which word explicates 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) i. e. he made havocke of the Church of God , which is all one with wasting it . See Acts 8.3 . and Acts 26.10 , 11. Hence plainly appeares the fury and madnesse of blind and bloudy zeale , which is the only cause of persecuting and wasting the Church of Christ .

VERSE 14.

Text. And profited in the Jewes religion above many my equals in mine own nation , being more exceeding zealous of the traditions of my fathers .

Sense .

And profited in the Jewes religion . ] i. e. I advanced and propagated Judaisme . My equals . i. e. My contemporaries of the same age .

Reason .

An effect of his former conversation in persecuting and wasting the Church of God ; that by that meanes hee advanced and increased the Jewes religion : and the reason of both , was his zeal to the Jewish traditions .

Comment.

The effect of his persecuting , And the cause of it .

AND profited in the Jewes religion above many my equals in mine owne nation . ] Hee seemes not heere to speake of his owne personall profiting eyther in the knowledge or in the observance of Judaisme , as if therein hee exceeded his contemporaries ; but of the nationall advantage he brought unto the Jewes in defending and propagating their religion amongst others , and making Proselites unto it . For the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I increased the Jewish religion , or made it to proceed ; for so elsewhere the word is rendred in our last English Translation . See Luke 2.52 . and 2. Tim. 2.16 . and 2. Tim. 3.9 . And this sense is very consequent to his persecuting and wasting of the Church of God ; for his persecution and vastation of Christianity , must needs have this effect and fruit thereto consequent , that by vertue thereof , hee advanced and propagated Judaisme : for those two religions being mainly opposite and contrary , the decrease of Christianity must needs bee the increase of Judaisme ; as afterward the propagation of Christianity was the vastation of Judaisme . q. d. I propagated and advanced the doctrine , knowledge , and observance of the Jewes religion , by my activity and industry , in defending it against all adversaries , in gayning divers Proselites unto it , and in spreading it somewhat among the Gentiles ; and heerein I exceeded and surpassed all my contemporaries that were of my time ; not only such as were Proselites reconciled to our Religion from other Nations ; but also such as were Native Jewes by discent and birth in mine owne Nation .

Being more exceeding zealous of the Traditions of my Fathers . ] The reason why hee persecuted and wasted the Church of God , was , because hee was zealous of the Traditions of his Fathers ; and the reason why hee increased the Jewes Religion more then any of his contemporaries or equalls in time , was , because hee was more exceeding zealous then they . By the Traditions of his Fathers , Hee seemes to understand the whole body of Ceremonies then in practice among the Jewes , as well the Ceremonies of Moses , as the Traditions of his Ancestors ; whereof some are mentioned by Christ in the Gospel . See Mat. 15.2.6 . and Mat. 23.16.18.23.25 . q. d. I was an exceeding Zelot above measure , and above many of my equalls , not onely for the Ceremonies of Moses instituted by the Law of God ; but also for the Traditions introduced and superadded by our Ancestours , which by Antiquity of time were confirmed into Customes , and carryed the force of Lawes . And the reason why hee was exceeding zealous in the Jewish Religion , was , because hee was a Pharisee , not onely by profession , in living according to the Rules of that strict Sect , but also by birth and education ; for he was the sonne of a Pharisee , and might bee bred by his Father in the Traditions of his Fathers ; and the manner of the Pharisees was to bee exceeding strict , and exceeding zealous . See and compare Mat. 23.15 . and Act. 23.6 . and Act. 26.5 . and Phil. 3.5.6 .

VERSE 15.

Text. But when it pleased God , who separated mee from my Mothers wombe , and called mee by his grace .

Sense .

Who separated mee . ] i. e. Designed or appoynted mee to the Ministery . From my Mothers wombe . ] i. e. During my time in the wombe . And called mee . ] Viz. To the Ministery to bee an Apostle .

Reason .

The meanes whereby hee was converted from his former conversation in the Jewish Religion , to bee an Apostle and a Preacher of the Gospel ; whereby hee continues his Argument to prove and conclude his principall assertion , that his Ministery and his Doctrine in the Gospel , was not humane or after man : but divine or after God . For saith he :

Comment.

The prime cause of Pauls Apostleship . whereto 〈◊〉 was preordained , while he was in the wombe . In a singular manner , and afterward actually ordained . Pauls whole Apostleship Divine . Sanctifying put for separating . Pauls calling . The non-causes of it . The true causes of it .

BUT when it pleased God . ] These first words of this verse must have their coherence with the first words of the next verse following , to reveale his sonne in me ; thus , But when it pleased God to reveale his sonne in me ; for the subject or matter of Gods pleasure here mentioned , was the revealing of Christ unto Paul ; which act he saith pleased God , because he would declare that the originall or prime cause of all those meanes whereby he became a Preacher of the Gospell , was onely the good will and pleasure of God , q. d. There was no other motive , or cause of my Conversion from my former conversation wherein I persecuted and wasted the Church of God , and of my reduction to the knowledge of Christ , who was so effectually revealed unto me , that I became a member of the Church which I persecuted , and a Preacher of the Gospell in it , but onely the good will and good pleasure of God , without any dignity or merit of mine , and contrary to all dignity and merit in me ; for the indignities and demerits which I had done to his Church were such , and so great , that had he looked upon my actions and not upon his owne pleasure , there could have been no cause why he should reveale his sonne to me .

Who seperated me from my mothers wombe . ] A reason of his former words , why the originall cause of all those meanes whereby he was ordained a Preacher of the Gospell , was the sole and singular pleasure of God , and no action of Pauls ; namely , because God separated or designed him to the Ministery from his mothers wombe , before he had yet done any action of his owne . The words are an Hebraisme , whereby is signified some excellent and singular benefit of nature in the composure or temper of the braine and heart , wherewith God endowes some children from their first conception in the wombe , especially those whom hee preordaines , and prepares for some speciall purpose , whereof in Scripture there are severall examples . For although nature in her ordinary course hath divers degrees of goodnesse , yet by the extraordinary hand of God , she may bee , and sometime is infinitely advanced and exalted , when God is pleased to fashion a child for some singular service , and curiously to worke it in the wombe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. during , or from my time in my mothers wombe ; for the wombe is not here the tearme of Recesse , from whence the Apostle is said to be separate , as if the separation were to be understood of his severing from the wombe by the way of his delivery or birth from thence ; for then it must have been 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : but his abode in the wombe was the tearme of Time when , or during which , hee was separated unto the Ministery , or rather decreed or designed to be separated thereto . But the tearme of Recesse from whence hee was decreed to bee separate , was partly his contemporaries whom hee exceeded in the acts of Persecution , and partly the rest of the Apostles whom hee exceeded in suffering Persecution . And the terme of Accesse whereunto he was separate , was his Ministery or Apostleship ; yet not that simply considered , but his separate and singular Apostleship , whereby after an extraordinary maner he was singled out from the rest of the Apostles , to exercise his Ministery apart from theirs , that hee might preach Christ among the heathen , or Gentiles , as he specifies in the next verse following ; for unto those words there , the words heere of his separating and calling must be referred for their coherence , as being the employment and service whereunto hee was separated and called . For unto this separate and singular Apostleship to preach Christ among the Gentils , Paul was elected , as God tells Ananias , whom he sent to heale Paul of his blindnesse in Damascus . Acts 9.15 . and as Ananias reports it unto Paul when he healed him , Acts 22.13.14 . And unto this he was instituted at Jerusalem , when hee was in a trance , praying in the Temple , where God sayd unto him , Make haste and get thee quickly out of Jerusalem , for I will send thee farre hence unto the Gentiles . Act. 22.17.18.21 . And unto this he was ordayned at Antioch , when unto the Prophets and Teachers there , as they ministred to the Lord and fasted , the holy Ghost sayd , Separate mee Barnabas and Saul for the worke whereunto I have called them . Act. 13.2 . For heer and now , at this time and place , that Separation was actually ordayned or destinated , which from his mothers wombe was pre-ordayned or predestinated . Hence Paul stiles himselfe the separate Apostle unto the Gospel . Rom. 1.1 . And hence he professeth with a deepe asseveration , that hee was ordayned and appointed a Preacher , and an Apostle , and a Teacher of the Gentiles . See 1. Tim. 2.7 . and 2. Tim. 1.11 . where by the words ordayned and appointed , he seems to explicate the word separated . q.d. Before the time that ever I had done any humane act eyther of good or evill in the world ; yea before the time that I was borne into the world , while yet I lay wrapped in my mothers wombe , God by his good pleasure and singular favour unto me , decreed and designed to separate , appoint , or ordaine me to a separate and singular Apostleship , apart from the rest of the Apostles , especially from Peter , James , and John , whose Province it was to preach Christ among the Jewes , that mine from theirs should be far remote , to preach him among the Gentiles ; wherto afterward he actually called , instituted and ordained me , for the actuall execution of that whereto from my Mothers wombe hee had separated and designed mee . This hee saith ; to certifie and make knowne unto the Galatians , that his Apostleshippe was no way humane , that hee had neither instruction nor authority thereto from those that were the chiefe Apostles , as the false Teachers among the Galatians had falsely suggested : But the whole frame of his Apostleshippe was wholly divine , from the good pleasure of God even from his mothers wombe .

And in his expression heereof , hee seemes to allude to the words of Esay , who saith of himselfe ; The Lord hath called mee from the wombe , from the bowells of my Mother hath hee made mention of my name , Esay . 49.1 . Or to the words of Jeremy , to whom God saith , Before I formed thee in the belly , I knew thee , and before thou camest forth out of the wombe , I sanctified thee , and I ordained thee a Prophet unto the Nations , Jer. 1.5 . In the words to Jeremy , to sanctifie is the same , that to separate is with Paul ; for to sanctifie there , is not to make Jeremy holy and righteous morally , but politically to designe and ordain him to a publick Office ; for there Jeremy is ordained a Prophet unto the Nations , and heere Paul is separated a Preacher unto the Gentiles . A saying not much unlike to this of himselfe , and to those of the Prophets , the Apostle hath of Jacob and Esau , concerning whom God made a singular appoyntment from their Mothers wombe , while the Children were not yet borne , neither had done any good or evill , Rom. 9.11 . But from Gods singular acts upon any of these single persons from their Mothers wombe , to collect an universall appoyntment upon all single persons from all eternity , is not consequent by any rule of sound reason .

And called mee by his grace . ] Called mee , viz. to my Apostleship , by signifying his will to institute mee an Apostle to the Gentiles . If wee referre this Calling to the time of his Mothers wombe , and make it an adjunct and concurrent with his separation , as if from his Mothers wombe God had both separated and called him ; then the word called cannot signifie the act of his calling , that then hee was actually called , but onely the Decree of his calling , that then God designed him to bee called afterward ; as it seemes the word is taken , Rom. 9.11 . But there is no cause to the contrary , but that the word called may heere signifie the effect of that separation which God made of him in his Mothers wombe , and the time of it fitly referred to those times wherein hee was actually and really called , by the intimation unto him of Gods will and pleasure , who had elected , instituted , and ordained him to execute the office of an Apostle to the Gentiles ; which intimation was made and confirmed unto him at severall times and places , as at Damascus by Ananias , at Jerusalem by God himselfe in a vision , and at Antioch by the Presbytery , as was formerly noted . And the ground of his Calling to bee an Apostle of Christ was no qualification in himselfe , whereby hee was prepared or fitted to preach Christ : for hee was wholly ignorant of Christ , who now upon his calling was to bee revealed unto him ; as it appeares by the words next following : Nor no act of justice in God , whereby God was obliged to recompence any former act done by Paul ; who had done many acts to the contrary , that made him unworthy to bee called an Apostle ; for although touching the righteousnesse which is in the Law , hee was blamelesse , Phil. 3.6 . Yet touching the Gospel , hee was not blamelesse , but criminates himselfe for a blasphemer , a persecutor , and injurious , 1. Tim. 1.13 . Nor no act of equity in God , whereby God stood engaged to his owne decree , in separating and designing him to the Apostleship from his Mothers wombe ; for that decree being made severall yeares before the act of his calling , had without all question thereto annexed such conditions as were sutable to the wisdome and righteousnesse of God ; as particularly this condition , that before his actuall calling hee should not render himselfe altogether unworthy of so sacred a Function ; whereof hee made himselfe unworthy in a manner , and enough to acquit God of his decree or designe ; because hee was a blasphemer and a persecutor , and had made himselfe unworthy altogether , if hee had beene a blasphemer wittingly and willfully against the knowledge and motion of his conscience ; for of such a sinne Christ affirmeth that it shall never bee forgiven , Mat. 12.32 . And if such a sinne must never bee forgiven , much lesse must the person polluted with such a sinne , bee called to a Function so sacred ; for if hee were not meete to bee called an Apostle , because hee persecuted the Church of God , as himselfe argues , 1. Cor. 15.9 . much lesse had hee beene meete for it , if hee had persecuted wittingly and willfully . But his calling to his Apostleship was an act of Gods meere grace proceeding from the good pleasure of God : For as the Decree for his calling when hee was separated from his Mothers wombe , came out from the good pleasure of God : So the act of his calling afterward had the same good pleasure for the ground of it . Or as Paul tearmes it elsewhere , it was an act of Gods mercy , and Gods mercy is also his grace , seeing all mercy is grace ; for although hee were a blasphemer , a persecutor , and injurious , yet hee obtained mercy , because hee did it ignorantly in unbeliefe , 1. Tim. 1.13 . Whereby he tacitly intimates that hee had not obtained mercy , if hee had done it in knowledge and malice . Yet Pauls ignorance was not the cause of that mercy , but onely the condition which qualified him for it ; for the cause of it was , because Christ had a purpose upon Paul to make him a patterne of his mercy and long-suffering to them which should heereafter believe on him to life everlasting , 1. Tim. 1.16 . Pauls title then to his Apostleship was onely grace , and so wholly grace , that very frequently in his Epistles hee not onely denominates it from grace , but nominates and calls it grace . See and compare , Rom. 1.5 . and Rom. 15.15.16 . and 1. Cor. 3.10 . and Gal. 2.9 . and Ephes. 3.7.8 .

VERSE . 16.

Text. To reveale his Sonne in mee , that I might preach him among the Heathen , immediately I conferred not with flesh and blood .

Sense .

In mee . ] i. e. To mee and by mee . Among the Heathen . ] i. e. The Gentiles . Immediately I conferred not . ] i. e. Then upon my calling I discovered not , or related not , or reported not , that I was called , and Christ revealed to mee , &c. With flesh and blood . ] i. e. to any mortall man .

Reason .

The words shew the matter of Gods pleasure toward Paul ; namely , to reveale his sonne to him , that hee might preach him among the Heathen ; and consequently they shew the manner of Pauls carriage thereupon , that then for the present hee did not discover , or reveale the matter to any mortall man .

Comment.

God revealed Christ , by the meanes of Christ , who is the Son of God , and a Mystery . Christ was revealed to Paul , and by Paul to the Gentiles , whose Apostle he was chiefely , though sometime he preached to the Jews . Flesh and blood put for mortall man . Paul discovered not his Apostleship immediately upon his calling to it , and the reason why he did not .

TO reveale his son in me . ] This co-heres with the beginning of the former verse , thus : When it pleased God to reveal his son in me . i. e. to make the mystery of his son known unto mee ; for so elsewhere Paul himselfe seemes to expound these words heere , and particularly the word Reveale . See Eph. 3.3 . His son . i. e. Jesus Christ ; for this was intimated before , vers. 12. where the Apostle apologized for the Gospel he preached , that he received it not of man , neither was taught it , but by the Revelation of Jesus Christ : and although it be sayd there , that Christ revealed the Gospel unto him , and heere that God revealed Christ unto him , and that these two sayings signifie distinct actions ; yet both these sayings , and both the actions thereby signified , come to one effect thus ; That God by the meanes of Christ , revealed Christ and his Gospel to Paul ; or Christ according to the will of God revealed himselfe and his Gospel to Paul ; for as ver. 1. hee had his Apostleship from God by Christ : so by these two verses it appeares , that hee had his revelation from God by Christ . And therefore of this revelation unto Paul , God was the principall authour who appointed it , and Christ was both the Instrument and Matter of it , so that the issue comes to this , That God by Christ revealed Christ to Paul . Now Christ is called , and is the son of God , by way of singular eminency , as the article the declares unto us : because he is so in a most peculiar and excellent maner , through severall degrees of eminency , far beyond all other Men and Angels , who in some maner and degree are also the sons of God ; for the Saints are the sons of God by their justification or adoptiō into that son-hood , which unto Christ is naturall , and whence they are made coheirs with Christ . And Christ as the son of God is a mystery , or a secret person , the knowledge of whom is veyled , covered , or hidden from the world ; for Christ and his gospel is called the mystery of God , the mystery of Gods will , and the mystery which was kept secret since the world began . See Rom. 11.25 . and Ephes. 1.9 . and Col. 4.3 . Hence Christ especially since he was crucified , is sayd to be unto the Jewes a stumbling block , and unto the Greeks foolishnesse : because unto them both , hee was a mystery veyled and covered from their knowledge . And this mystery of Christ to bee the son of God , was not originally made known by any naturall means , from any mortall man , but was by God himselfe , and by him only , first revealed and discovered : because of God alone , it is the prerogative and property to reveal secrets . And God revealed Christ to be his son , at severall times , to severall persons ; as unto John the Baptist , who bare record of Christ , that hee was the son of God : for God who sent him to baptize , sayd it unto him . John . 1.33.34 . and unto the Apostles , by name unto Peter , who confessed Christ to be the son of the living God ; for not flesh and bloud , but God the Father revealed that unto him . Mat. 16.16.17 . And unto Paul , to whom the mystery of Christ was made known by revelation . Eph. 3.3.4.5 .

In me . ] The Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is an Hebraisme , commonly put for unto me . See 1. Cor. 14.11 . where 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , answers to a single dative : but joyned heer with the Verbe revealed , seems to signifie something more then externally unto ; for it intimates that the knowledge of Christ was infused internally into his soule , by an act immediate , without any meane externall ; as because our future glory shall totally penetrate into our whole person , therefore it is sayd of it , that it shall be revealed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. into us . Rom. 8.18 . Yet elsewhere in the New Testament , the word revealed is expressed with a single dative , governed from the Verb it selfe ; without any preposition intervening . See Matt. 11.27 . and Matt. 16.17 . and 1. Cor. 2.10 . and Eph. 3.5 . and Phil. 3.15 . The Syriak Interpreter renders it by me ; which sense is very sound , and must needs follow upon the former , in respect of the end for which Christ was revealed to Paul ; namely , that by Paul he might be preached among the Heathen ; as appeares by the words following . q. d. When it pleased God by his speciall grace , to call me to the sacred office of an Apostle , I at that time was no way qualified for the Function of it : for Christ whom I was to Preach , was to me a meer mystery , and a stumbling block , of whom I was wholly ignorant that he was the son of God , having not only no true knowledge thereof , but a wicked misknowledge : for at the very time of my calling , I was persecuting him whom I was to Preach : but God who called mee by his grace , did also by his grace qualifie and enable me ; for hee cleerely inlightned my thick darknesse , by removing the veile of Christ , and revealing the mystery of his son unto me , infusing the knowledge of him into my soule .

That I might Preach him among the Heathen . ] Preach him . i. e. Christ and the Gospell containing his Doctrine . Among the Heathen . i. e. among the Gentiles ; for so the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is for the most part rendred in this Epistle , and so alwayes in all the rest , excepting onely one place ; namely , 2 Cor. 11.26 . The end and purpose for which God revealed Christ unto Paul , was this , that Paul might preach the Doctrine of Christ among the Gentiles . In which words he describes his peculiar and proper office for the line or circuit of it , that he was to ●e a separate Apostle , to exercise his Ministery apart from the rest in preaching the Gospel among the Gentiles . The Jewes had already designed unto them their peculiar Apostles , namely , the twelve whom Christ had chosen and called before , during his owne Ministery here on earth ; as we shall see in the Chapter following . This he therefore mentions , that no man might surmise , he exercised his Apostleship among the Gentiles by meere chance , or by his owne private motion , or to procure their favour by exempting them from the Law of Moses , thereby to make them more willing to embrace the Gospel of Christ : but he did it in obedience to the will and command of God , who from his Mothers wombe had designed him for a separate Apostle , and called him by his grace , and revealed his sonne unto him for that very purpose . Hence it appeares , that when Paul preached Christ at Damascus to the Jewes in their Synagogues , Act. 9.20 . he did but make as it were an Essay , or preparative to his Ministery ; which three yeares after his first calling , he fully and wholly undertooke , when because the Jewes would not endure his preaching at Jerusalem ; therefore Christ in a vision commanded him speedily to depart thence , and gave him his Commission for a Preacher to the Gentiles ; and this was done then when hee was praying , and in a trance in the Temple at Jerusalem . See Act. 22.17.22 .

Immediately I conferred not with flesh and blood . ] Flesh and blood is a phrase in Scripture put for any mortall man , because every man while hee remaines under that constitution is in the state of mortality ; and in this place Paul opposeth mortall man to God and Christ , his onely Masters and Teachers in the Gospel ; for hee made the like opposition before in this Chapter , vers. 1.11.12 . The like sense this phrase beares , Mat. 16.17 . Where it stands opposed to God the Father ; and the like againe , Ephes. 6.12 . Where it is opposed to wicked spirits , who notwithstanding their wickednesse are immortall . I conferred not . The Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I discovered it not , related or imparted it not to any mortall man , that I was called to the Gospel , and was to preach it . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is no where used in all the New Testament , but onely in this Epistle ; and in this but twice , viz. heere , and againe cap. 2.6 . in both which places , it signifies to discover , relate , or impart some secret to make it knowne to some other , who had no knowledge thereof before , with intent either to ease the Relaters minde , or to consult the Hearers judgement , or to informe and increase the Hearers knowledge ; and in this sense , to this last intent , the word shall bee taken , cap. 2. vers. 6. ●s there shall bee shewed . For the word is materially the same with revealed , from which it differs onely modally , in reference to the person making the Relation ; for when God is the Relator of the secret , then in the sense of the Scripture , the Relation is called a Revelation : But when man is the Relator , it is called an Information , Communication , or Discovery . And it is the very same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from which it differs onely terminally ; for that knowledge which in respect of the Speaker who utters it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. expounding ; the same in respect of the hearer who receives it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. imparting or communicating ; for so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is rendred in our last English Translation , cap. 2. vers. 2. And it is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to conceale or keepe secret ; which word is used of the Virgin Mary , that shee concealed or kept secret , pondering in her heart the things which shee heard from , and concerning Christ . See Luke 2.19.51 . So in this place , Paul in a manner saith the very same thing of himselfe in a negative forme of speech , that what God had revealed in him concerning his sonne , that matter hee discovered not or imparted not to any morta●l man ; which is all one with concealing or keeping it in his heart . Immediately must bee referred two wayes ; first backward to his Revelation , when Christ was revealed in him , and then forward , to his going into Arabia , whither hee went immediately after his Revelation , before hee discovered or related it to any mortall man , and before he went to Jerusalem to the Apostles . But then wee must marke the time whereto hee applyes the denyall of this discovery ; namely , that at no time betweene the time of his calling and his going into Arabia , hee discovered the Revelation hee had to any mortall man ; but afterward , and in times following , hee at divers times discovered it to divers persons ; as appeares from severall passages in his Epistles . The maine sense is , Paul mentions this his Concealement of his Revelation and calling to preach the Gospel , not onely Historically , but Argumentatively ; that by an Argument a minori , hee might firmely prove his principall assertion , that his Gospel was not humane or taught by man , because hee discovered not his calling thereto to any mortall man , and therefore much lesse did hee consult any man for instruction therein ; and therefore againe , much lesse durst any man attempt to instruct him , q. d. When God at Damascus had revealed his sonne in mee , and designed mee to preach him among the Gentiles , immediately thereupon , at least after my baptisme there ; I went from Damascus into Arabia , to preach him among the Gentiles , and thence I returned againe to Damascus ; but during all that time I discovered not the Revelation to any mortall man that I was called to the Gospel ; much lesse did I consult or confer with any man for any further instruction in the knowledge of Christ , or for my proceeding in the exercise of my Ministery among the Gentiles , as if in any poynt I were either ignorant or doubtfull ; and much lesse durst any man attempt to instruct mee , for no man knew that I was called to the Gospel , excepting Ananias of Damascus ; but all other men knew that I had authority to binde all that professed it ; and all men must needes imagine that I still continued in the same minde , and therefore all must needs be afraid , and actually were afraid of me . But for my knowledge in Christ and his Gospell , I did wholly acquiesce and rest upon God , as abundantly instructed by his Revelation , and fully satisfied with his Commission , by the sole vertue whereof I preached the Gospel ; before I made any discovery of my calling to it , otherwise then by my preaching of it .

VERSE 17.

Text. Neither went I up to Jerusalem , to them which were Apostles before mee : but I went into Arabia , and returned againe unto Damascus .

Sense .

Went I up . ] The Greeke is , neither returned I. Apostles before mee . ] i. e. Ancienter then I , or before mee in time . And returned . ] i. e. Retired secretly .

Reason .

An illustration in particular of that whereof hee mentioned before in generall ; namely , how hee disposed of himselfe immediately after his calling to the Apostleship .

Comment.

Paul being made an Apostle went not to Jerusalem to consult the Apostles there : But went into Arabia , and why so ? Thence unto Damascus . and why so ?

NEither went I up to Jerusalem . ] Went I up . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Neither returned I to Jerusalem ; for from Jerusalem hee came , when hee made that journey to Damascus , wherein by the way hee was converted and called to his Apostleship ; and therefore his not going to Jerusalem at that time must needes bee a not returning thither . And thither hee returned not from Damascus immediately after his calling and baptisme there by Ananias ; although three yeares after that time , hee returned to Jerusalem ; as will appeare in the next verse following .

To them which were Apostles before mee . ] At Jerusalem was the Oracle as formerly of the Law , so then of the Gospel , seated in the Apostles of Christ , whom Christ before his ascention had personally inspired with his Spirit , and ordained by his owne hand . Hee denyes therefore that hee went to the Apostles ; either because his adversaries who magnified them so much for divine men exempted from the ranke of ordinary persons , might also remember that they were not yet exempted from the appellation of flesh and blood , although they were qualified with extraordinary gifts of the Holy Ghost ; or because the chiefe suspicion against Paul might arise concerning the Apostles , that hee to them made some addresse , and by them was instructed in the doctrine of the Gospel . This suspition therefore Paul cleares by these words , that by this his denyall , no man might affirme that ever hee was a Disciple to the Apostles , thereby to diminish his reputation , especially if in any poynt his Doctrine seemed different from theirs , as was the suggestion of his adversaries .

Before mee . ] i. e. For their time , or standing in the Apostleship ; which hee mentions therefore ; because from their seniority and Antiquity in their Apostleship , Pauls adversaries had taken occasion to disparage him , as a novice , and a puny , or a pupill , to some of the Apostles , who for their standing in the Ministery were all his Seniors and Ancients . This objection hee refells by declaring , that although the Apostles were all his Seniors , yet hee was Disciple or pupill to none of them ; for hee never came at them to learne any thing from them ; neither immediately after his calling , nor at any time afterward ; for when afterward hee was at Jerusalem with them about the controversie of circumcision , the chiefest of them who seemed to bee somewhat , in conference added nothing to him , as it is expressed in the next Chapter following , vers. 6.

But I went into Arabia . ] These words as was noted before , must cohere in sense with the word immediately , in the former verse , for the affirmative of Pauls first action after his conversion ; for the two clauses intervening betweene that word and these , are both negatives of what actions hee did not , q. d. When it pleased God to reveale his Sonne in mee , and to give mee my charge for preaching the Gospel among the Gentiles , then after my baptisme and a little refreshment in Damascus to recover my strength , whereof the Lord by my dejection had deprived mee ; the first action which I did was this , that immediately I went into Arabia , where certainely I could finde no instructions for the Gospel , to bee gathered from a people uncivill and wild , who were wholly ignorant of the Gospel , who had never heard any thing of Christ , and who ( excepting some Proselites who came yearely to Jerusalem ) were all wholly devoted to idolatry and superstition . By the adversative particle but , he plainly declares , that unto his not going to Jerusalem hee opposeth his going into Arabia , whereby hee seems to prefer Arabia the basenesse of the Gentiles , before Jerusalem the glory of the Jews ; that by this intimation hee might either abolish or abate the boasting of his adversaries , who imagined that the truth of the Gospel was topicall , and calculated onely for the Meridian of Jerusalem ; and therefore afterward againe Arabia and Jerusalem are compared together in a matter of higher moment , and are both made equall to stand in the same ranke of basenesse and bondage . The end why immediately hee went into Arabia was this , that being made a seperate Apostle from the rest , hee might ( according to his calling , and the charge layd upon him ) preach the Gospel among the Gentiles or Heathen ; and of all the Gentiles they of Arabia were in a manner most Heathenish . But why hee chose to preach the Gospel there , rather then elsewhere , the reason might bee , because Arabia was much remote and quite contrary to Cilicia , wherein stood the famous Tarsus , where Paul was borne , and well knowne , for hee was a Citizen of that City ; but Arabia was as it were an Angle of the World , and a Country of obscure and base condition , wherein hee might bee latitant in his preaching , and live somewhat secure from the fury of that persecution , which himselfe had partly raised , and at that time flamed in all places round about Jerusalem , from whence the Saints were then all scattered abroad , except the Apostles who there lay hid ; for it was the manner of Paul , who himselfe had beene a persecutor , to bee alwayes subject to persecution , and yet alwayes to shunne it by all the shifts hee could make , as farre as hee obtained licence and warrant from God . This journey of Paul from Damascus into Arabia is not mentioned by Luke in the Acts of the Apostles ; yet it is not therefore not a truth ; but therefore it is a truth , because Paul mentions it heere ; for whatsoever is any where mentioned in Scripture is a truth , and many a truth is no where mentioned , especially in poynt of History .

And returned againe unto Damascus . ] I returned . The Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I was forced or made to returne secretly and privately , i. e. in one word , I retired . For the Verbe affected with that Preposition doth consignifie both compulsion and warinesse or secresie , imitating those Conjugations of the Hebrewes , which consignifie passively and causally , in being made to suffer the doing of something ; which the Latines expresse by compounding the Verbe with fio . And the word though frequently used in Scripture in a vulgar sense , is originally a military word , borrowed from a Retreate in Warre ; where a Party or an Army that hath marched into some danger or disadvantage is forced to retire or necessarily and warily to returne , for feare they should bee enclosed or bee beaten by the enemy . The returne then of Paul from Arabia was not voluntary , free , and open ; but necessary , wary , and secret by way of retire . But the cause that necessitated him to retire from thence , is not expressed in Scripture , either heere or elsewhere : yet the reason might bee , because that persecution which lately began at Jerusalem , and was by him extended to Damascus , might now bee spread into Arabia , and threatned to him who had before threatned it to others , and who now for feare of it retired from thence ; for persecution when once raised against the Gospel of Christ , though it spare no Professor of the Truth , yet it aymeth most at the Preachers of it . But why hee retyred back againe to Damascus , the reason is manifest from the Scripture ; because hee was to preach the Gospel there ; for after hee had rested at Damascus a few dayes with the Disciples there , hee straitway preached Christ in the Synagogues , that hee was the Sonne of God , Act. 9 19.20 . Hence it appeares that in the middle of that 19. verse 〈◊〉 the place , where Luke hath omitted Pauls journey into Arabia ; which omission may easily bee harmonied and supplyed by inserting that journey into that Verse thus : And when hee received meat , hee was strengthned ; and immediately hee went into Arabia , and retyred againe unto Damascus . Then was Saul certaine dayes with the Disciples which were at Damascus ; and straightway hee preached Christ , &c. And there hee preached Christ to all their amazement that heard him ; because hee now preached that Truth which before hee persecuted , and preached it there where hee most persecuted it , or most intended to persecute it ; for God to shew his power upon Paul , and to comfort those Saints whom Paul had terrified , would make Paul , there build againe the things which there hee had destroyed . And there hee preached Christ till hee was persecuted thence ; for Damascus was a Garison-City , whose gates were watched day and night , where the Governour minded to apprehend Paul , and the Jewes layd wait to kill him ; but by night hee was let downe by the wall in a basket , by meanes whereof hee escaped thence . See Act. 9.24.25 . and 2. Cor. 11.32 . Heere was another 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in departing from Damascus by way of a forced and secret retyre ; for although in the whole course of his Apostleship hee travelled more then the rest of the Apostles , yet in the beginning of it , he never travelled otherwise , then as the storme of persecution blew him , and as the spirit of God steered him .

VERSE 18.

Text. Then after three yeares I went up to Jerusalem , to see Peter , and abode with him fifteene dayes .

Sense .

After three yeares . ] viz. From my conversion or calling to my Apostleship . Went up . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I returned . To see Peter . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. To visit , or be acquainted with Peter .

Reason .

A Narrative of his first returne to Jerusalem , and the time of his stay , after his going from thence with authority from the high Priest to persecute the Saints at Damascus .

Comment.

Pauls return to Jerusalem & the cause of it , & his short stay there .

THen after three yeares I went up to Jerusalem . ] Then. The Grek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. After that , or afterwards ; for so the word taken as an adverb of Order , is rendred elsewhere in our last Translation . See afterward in this cap. ver. 21. and 1. Cor. 12.28 . and 1. Cor. 15.6.7.23.46 . and Heb. 7.2 . When he was persecuted from Damascus , the next City whereto hee came afterwards , was Jerusalem ; from whence hee had now beene absent for the space of three years . For the three yeares must not be computed from his retire out of Arabia unto Damascus , as if he had preached three yeares at Damascus ; for how could he possibly preach so long in a City so populous , and so neer to Jerusalem , with such astonishment to all that heard him in then Preaching Christ , whom before he persecuted ? and yet all this while no report of his Conversion should come to Jerusalem ? Now that no certainty thereof came thither , is from hence evident : because when at the end of three yeares Paul himselfe returned to Jerusalem , his present condition of being an Apostle was so unknowne to the Disciples there , that they beleeved him not a Disciple ; and when hee assayed to joyne himselfe with them , they were all afrayd of him , as if he had yet persisted a persecutor ; untill he was necessitated to procure the curtesie of Barnabas to introduce him to the Apostles , and to make the report as well of his conversion to the fayth , as of his Preaching Christ at Damascus . See Act. 9.26.27 . Hence it appeares , 1. That although his Preaching at Damascus were many dayes , as Luke expresseth the time of it , Act. 9.23 . yet it lasted not for the space of three yeares ; and therefore the three yeares must be computed from the time of his conversion , or calling to his Apostleship ; or , which comes all to one , from the time of his journey from Jerusalem toward Damascus , because his conversion fell out in that journey . 2. That the greatest part of the three years was spent in Preaching in Arabia ; from whence the news of his conversion came not to Jerusalem ; eyther because the Countrey of Arabia was somewhat obscure , and farre remote from Jerusalem , or because all commerce and passage of Letters was stopped by reason of the persecution then reigning about Jerusalem . I went up . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I returned ; which hee therefore sayth , because Jerusalem was the place of his habitation or ordinary residence , from whence he set forth with authority to persecute the Saints at Damascus , and now after three yeares he returned from thence to Jerusalem . q. d. When I had already executed my Apostleship for the space of three yeares , in Preaching the Gospel for the most part of that time in Arabia , and for some dayes at Damascus ; and had thereby given sufficient proofe both of my Apostleship and of my knowledge in the mystery of Christ , then after those three years were expired , because I was persecuout of Damascus , I returned to Jerusalem . Wherby he necessarily concludes ; that he returned not to Jerusalem for any instruction to preach the Gospel ; because for the space of three yeares he had already Preached it .

To see Peter . ] The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. to visit Peter : the word is no where else used in all the New Testament , and properly signifies that kind of seeing , which by the Opticks is tearmed ●●●ustus . i. e. insight ; which is a diligent and ferious observance of a thing , eying the whole and every part , and marking all that is to be seene , thereby , to get an exact and perfect knowledge thereof , as if we meant to write a history of it . The practise of this insight made upon Cities and Countries , is called Surveying , but done upon persons out of civill respect , is tearmed visiting ▪ Yet the visit heere given by Paul unto Peter , was not a visitation by way of authority , but a Salutation by way of observance or brotherly kindnesse , to know and bee knowne unto that Apostle who was of singular authority and eminency , not only in Jerusalem , but in all that part of the Church which lay within the Jewish pale , and of extraordinary fame throughout the whole Church . For what could bee more comfortable to all the Disciples of Christ , and more sutable in it selfe , then that two such great Apostles of Christ , who were the two principall Doctors , and as it were the two pillars of the Church , should joyne their eyes and hands in the mutuall knowledge and acquaintance one of another ? The cause therefore of Pauls departure from Damascus , was his persecution from thence by the Governour , and the Jewes , who insidiated his life ; and the cause of his accesse unto Jerusalem at that time , was only to give Peter a visit , and to bee known unto so great an Apostle . q. d. The end of my then going to Jerusalem , and personally to Peter , was not for Instruction to learne any thing of him , but for acquaintance to visit him , and to be known unto him .

And abode with him fifteene dayes . ] The space of time how long for that time he abode at Jerusalem , was only a for might : which saying heere , although in the letter it be History , yet in the purpose of the Apostle , it is a Reason to prove the truth of his former words , that his comming to Jerusalem to see Peter , was only to see and visit him , because hee abode with him but fifteene dayes ; and further , he thereby also concludes his principall point , that the Gospel which he preached , was not humane , but divine . q. d. The space of a for●ight was a time too narrow for m●… learne divine mysteries , by the meanes of humane instruction ; and therefore my knowledge in the Gospel , whereby I became a Teacher of the Gentiles , could not be acquisitive to bee gayned by study or by the help of man , no not of Peter himselfe , the most eminent person in the Church of Christ : but must needs be infusive to be operated in me , only by the pleasure of God , and to be wrought in my soul by revelation . What the Apostle did besides at Jerusalem during those fifteen dayes , namely how hee exercised his Ministery privatly , yet boldly , in disputing against the Grecians or Proselites of Jerusalem , till they went about to kill him , is related by Luke , Act. 9.28.29 . But why the Apostle abode at Jerusalem no longer then fifteen dayes , and why he preached not there , publikely to the Jewes during that time , himselfe gives the reason elsewhere ; namely because the Jewes of Jerusalem would not receive his testimony concerning Christ , as Christ in a vision had revealed it unto him in the Temple at Jerusalem , where during his abode of fifteene dayes , hee was praying and in a trance ; for because of this malignity in the Jewes of Jerusalem , he neyther preached nor stayed there , but was commanded to make haste and get him quickly out of Jerusalem , Act. 22.17.18 .

VERSE 19.

Text. But other of the Apostles saw I none , save James the Lords brother .

Sense .

The Lords brother . ] i. e. Cosin-germane .

Reason .

An answer to a tacite objection , that might bee made against his former words concerning Peter . q. d. If any man shall heereupon object against me , that although at that time I received no instruction from Peter , yet I might have it from some other of the Apostles . To this I must further professe for a truth , that during my abode at Jerusalem those fifteene dayes , I saw no other of the Apostles , save James the lesse our Lords kinseman and cosin-germane ; and him I saw no otherwayes , then by way of visit , as I did Peter . James the Brother of Christ . This James is called the Lords brother , by an Hebruisme , because he was his cosin-germane , being the son of Alpheus , alias Cleopas , by his wife Mary , who was sister to Mary our Lords mother . See and compare , Mat. 10.3 . and Mat. 13.55 . and Marc. 3.18 . and Marc. 15.40 . and Luke 6.15 . and John 19.25 . and Act. 1.13 . And this title of being our Lords brother , was given him for distinction , to notifie him from James the son of Zebedee , and brother of John . At that time of Pauls being at Jerusalem he saw no other of the Apostles but Peter and James ; but at another time , many yeares afterward being at Jerusalem with Barnabas and Titus , he mentions John also ; as it will appeare in the next Chapter . verse 9.

VERSE 20.

Text. Now the things which I write unto you , behold , before God , I lye not .

Sense .

Which I write unto you . ] Supply the sense thus ; are true , or certaine .

Reason .

A Confirmation of all his former Narrative , by testifying his words upon his Oath , or rather by his Oath calling God to testifie them .

Comment.

A solemne Oath ascertory .

NOw the things which I write unto you . ] These words must have the supply of some predicate or attribute to compleate or perfect the sense of them , which may be thus ; the things which I write unto you , are not faigned , but most true and certaine : and the words for their proper antecedent , must be referred to the words at the beginning of the 15. verse before , But when it pleased God , &c. for the things wherto he purposeth to sweare , doe include all the things from thence hitherto ; namely , all Gods acts thence mentioned concerning his conversion and vocation to his Apostleship : and all his owne acts and travels immediatly and consequently thereunto .

Behold , before God , I lye not . ] A solemne and sacred Oath , to prove the truth and certainty of the things before written . For because the particulars before related , in regard they were all matters of fact , could not be proved by force of reason , nor by the production of witnesses : and because they were matters of great moment to refell the objections and calumnies which his adversaries had made against him concerning his Doctrine and authority : and because the Galatians to whom the things were written , should not surmise them to be a fiction of invention of his owne : and further , because the things were not unworthy of Gods testimony , that God should be called to witnesse of them , as being a party to them all , for they were all either the proper acts of God , or acts of Paul done by the speciall command or guidance of God ; therefore he confirmes them by taking his solemne Oath upon them , q. d. God who is the beholder of all our actions , and the hearer of all our sayings , and the supreme Judge of all our doings , him I invoke and produce as a witnesse , having at this time no other testimony , that all the things which I write unto you are most true and certaine , and that I frame no lye in any one particular . A forme of speech not unlike to this he useth elsewhere . See 2 Cor. 11.10.31 . and 2 Cor. 12.19 . and 1 Tim. 2.7 . and Rom. 9.1 . which speeches , if they be not Oaths , are asseverations so deep , that they confine upon Oathes . But the adjurations whereby he chargeth Timothy to observe the dutyes of his calling , are Oathes ; whereof see 1 Tim. 5.21 . and 2 Tim. 4.1 . Hence it appears that in cases of moment and necessity , an assertory Oath is both lawfull and usefull .

VERSE 21.

Text. Afterwards I came into the regions of Syria and Cilicia .

Sense .

Syria . ] i. e. A Countrey lying North from Jerusalem .

Cilicia . ] i. e. A Countrey lying North from Syria ; so both these are quite contrary to Arabia , which from Jerusalem lyeth South .

Reason .

A Resumption and continuation of his former Narrative , concerning his travels according to the severall places successively as he passed .

Comment.

Paul travels to Tarsus , and why so ? and his abode there .

AFter his abode at Jerusalem for the space of fifteen dayes , Partly because of his danger from the Hellenists , against whom he disputed there ; but chiefly in obedience to the vision of Christ who commanded him away from thence , he departed from thence and came into Syria . Yet unto Damascus , the chief City of Syria he returned not , by reason of the danger which not a month before he incurred and escaped there , from the inquisition of the Governour , who sought to apprehend him , and from the insidiation of the Jewes , who layd wait to kill him : but he passed through the regions of Syria ; that is , through the Shires , Countreys , or Countrey-parts of it ; for through the regions of Syria he must needs passe : because Syria lyes between Judea and Cilicia ; and in the direct way from Jerusalem to Tarsus , whither Pauls purpose was to travell , that there for a time hee might reside . And because of the danger wherein hee was at Jerusalem , where hee disputed against the Hellenists till they went about to kill him ; therefore from Jerusalem the Brethren conducted him as far as Cesarea , which stands upon the Confines of Syria ; and at Cesarea they tooke their leave , dismissing him to passe forward toward Tarsus ; as it is attested by Luke , Act. 9.30 . The reason why hee travelled to Tarsus was , partly because Tarsus was his Native City , wherein hee was borne , Act. 22.3 . But chiefely to preach the Gospel there and in Cilicia , which was the Country thereto adjacent , and wherein hee planted the Gospel ; for upon the difference betweene Barnabas and him , hee made a visitation through Syria and Cilicia to confirme the Churches , Act. 15.41 . which confirmation doth necessarily suppose a former plantation . At and about Tarsus hee made his abode for some good space of time ; for when Barnabas was sent from Jerusalem unto Antioch , and departed from Antioch on purpose to seeke Paul , hee sought for him at Tarsus , and there finding him , brought him from thence back to Antioch , Act. 11.25.26 . Thus until his next journey to Jerusalem with Titus about the Apostles Decrees , the places of his residence were Antioch and Tarsus , that is , Syria and Sylicia ; for Antioch is a City of Syria , and Tarsus of Cilicia . And heereby hee prosecutes his former Argument to prove the Divinity of his Gospel , that hee received it not from man . q. d. After fifteene dayes departing from Jerusalem , I diverted not into any Parts of Judea to consult with any of the Apostles who were then at liberty , and preached abroad , nor with any other of the believing Jewes inhabiting Judea ; but I tooke my journey directly through Syria , and came to Tarsus in Cilicia , which are places inhabited by the Gentiles , that according to my Commission of a separate Apostle , I might preach the Gospel among the Gentiles .

VERSE . 22.

Text. And was unknowne by face unto the Churches of Judea , which were in Christ .

Sense .

And was . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; i. e. For I was . Unknowne by face . ] i. e. Personally unknowne . Churches of Judea . ] Supply ; Churches in the Regions of Judea , Samaria , and Galilee . Which were in Christ ] i. e. Christian Churches in those Regions .

Reason .

A Reason of his former travell , why hee went into the Regions of Syria and Cilicia ; namely , because hee was personally unknowne unto the Christian Churches of Judea ; whereas in Syria hee was somewhat knowne , for hee had preached at Damascus , the chiefe City thereof ; and in Cilicia hee was better knowne ; because Cilicia was his Native Country ; for hee was a Cilician and a Tarsian , born in Cilicia at the famous Tarsus , whereof hee was both a Native , and a Citizen .

Comment.

Paul was yet unknowne personally unto the Jewes . who were Believers .

AND was unknowne by face unto the Churches of Judea . ] And was . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. For I was unknowne ; for the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not heere copulative , but causall or rationall , to shew the cause or reason of what hee sayd before ; and is heere put instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. for , or because , as elsewhere it is in divers places , and rendred for in our last English translation . See Mar. 16.8 . and Luk. 20.38 , and 1. Cor. 8.7 . and 1. Cor. 12.24 . and 1. Thess. 2.16 . Unknowne by face . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Unknowne by my person or by my bodily presence ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though primitively it signifies the face , and consequently the person , because the face is the common marke whereby the person is vulgarly knowne ; yet heere it must bee taken in such a latitude of sense as may also include the presence of the person , as opposed unto his absence ; for the word taken in this sense , is elsewhere rendred presence in our last English Translation . See Act. 3.13 . and Act. 5.41 . and 2. Cor. 10.1 . and 1. Thess. 2.17 . and 2. Thess. 1.9 . and Heb. 9.24 .

Unto the Churches of Judea . ] i. e. unto the Churches in the Regions of Judea , both at Jerusalem and other Countrey-Townes ; and Judea must not heere bee taken strictly , as sometimes it is , when it stands opposed unto Galilee and Samaria ; but largely as it contayns the whole land of Israel , including Galily and Samaria , and as Judea is opposed to Syria and Cilicia . For the persecution at Jerusalem arising upon the dispute of Stephen with the Synagogue of the strangers there , grew so fearful and bloudy , for divers were put to death , that the faithful were scattred all abroad not only throughout the Regions of Judea strictly taken , but of Samaria also . Act. 8.1 . And the good providence of God , by the scattering of the faithfull , scattered also the Gospel ; for they who from Jerusalem were scattered abroad , went every where preaching the Gospel , Act. 8.4 . Hence Philip , to whom Peter and John soone after adjoyned themselves , planted the Gospel in Samaria , and preached it in many Villages of the Samaritans , Act. 8.25 . And after the baptisme of the Eunuch , he preached in all the Cities of Samaria , till he came to Cesarea , which frontiers upon Syria , Act. 8.40 . As for Galily , the Gospel had her beginning there , and thither it redounded about this time , with peace and rest from persecution , which was now fully ceased throughout all the Churches of Judea , Galily , and Samaria , Act. 9.31 . Yet Paul departing from Jerusalem , makes not his addresse to any of the Churches in the Regions of Judea , Galilee , or Samaria , where hee might have rested with safety and security , for it was now a time of tranquility from the tempest of the former persecution : but he proceeds into the Regions of Syria and Cilicia ; because unto the Churches of Judea , Galilee , and Samaria , he was altogether a stranger , unknowne by his bodily and personall presence ; neither the teachers , nor members of those Churches had ever seen his face to his knowledge . And the reason heereof might be ; because in a maner Paul was a stranger in the Countreyes of Judea , Samaria , and Galilee : for he was then but a yong man , who was borne at Tarsus , and brought up at Jerusalem , where he had alwayes lived , till about three yeers before , during which time he had preached in Arabia , and at Damascus in Syria .

Which were in Christ . ] A note of distinction whereby to discerne the Churches of Christ from the Synagogues of Moses ; for heerby hee would specifie what Churches of Judea hee understood , namely not the Jewish Synagogues , but the Christian Congregations : because in all the Regions of Judea , Galilee , and Samaria , the Churches of Christ were intermingled with the Synagogues of the Jewes ; for heereby it came to passe that the Christians were subject to so many persecutions from the Jews , who for their abode were their Countrey-men , as Paul intimates to the Thessalonians , where he expresseth the Churches of Judea with the like note of distinction of being in Christ ; 1. Thes. 2.14 . To be in Christ beares two senses . 1. Generally : and so to bee in Christ , is to be a Christian ; and hee is a Christian who hath taken the new Covenant , whereof Christ was and is the Mediator : and he hath taken that Covenant , who beleeves the truth of it , and accepts the grace of it ▪ for in this sense to be in Christ is taken heere , and so the word is opposed to a Jew and a Heathen . 2. Specially , and so to be in Christ , is to be a reall , sincere , and true Christian , in opposition to the hypocrite , the carnall and false Christian : and he is a reall Christian , who puts on Christ , and lives according to the life of Christ ; who not only beleeves the verities of the new Covenant , and accepts the promises of it , but also obeyes the precepts of it , by being a new creature according to the new Covenant : for thus to doe and be , is to be in the spirit , and to have the spirit of Christ , which if any man have not , he is not in Christ . See and compare Rom. 8.9 . and 2. Cor. 5.17 . and Gal. 5.24 . and 1. John 4.13 . The reason of the words in this verse for the History , was shewed before in the context : but the reason for their argument is thus : q. d. I was so far from learning any point of doctrine , eyther from the Apostles at Jerusalem , or from any other Teachers , amongst the Christian Churches of Judea , that they never saw my face , but my person was wholly unknowne unto them ; for to my remembrance I never was in presence with any of them .

VERSE 23.

Text. But they had heard only , That he which persecuted us in times past , now preacheth the faith , which once he destroyed .

Sense .

But they . ] viz. The Churches of Judea .

Heard only . ] Supply . Some men say . That he &c.

The faith . ] i. e. The doctrine of Faith , or the Gospel .

Which once . ] Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. In times past .

He destroyed . ] Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. He wasted .

Reason .

An Illustration of his former saying , or a Limitation of the generality therein , by specifying in what sense and how farre hee might be , or sayd to be known unto the Churches of Judea .

Comment.

The believing Jewes heard of Paul , That from a Persecutor hee was become a Preacher .

BUT they had heard onely . ] The Greeke placeth the enclusive particle onely in the first place , reading it thus , But onely they had heard , viz. men say ; for the words must bee supplyed with some impersonall or indefinite tearme , to perfect up the sense thus : But onely they had heard say ( or men say ) That hee who persecuted us in times past , now preacheth the faith ; for so it is supplyed in the French Translation . They had heard . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; i. e. they were hearing ; which is both an Hebraisme and a Grecisme , used heere by way of elegancy to encounter his former words of himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I was unknowne to them , but they were hearing of mee . Some knowledge therefore the Churches of Judea had of Paul ; yet none by sight or view of his person , for they had not seene his face ; but their knowledge of him was onely by report and hear-say ; for they had heard of his actions two wayes , whereof the one was extreamely contrary to the other ; for first , they had heard that hee had persecuted and wasted the faith ; and secondly , they had heard the quite contrary , that now hee preached that faith which formerly hee had persecuted and wasted : Yet these two contrary reports of him were both true ; for hee had done both ; not at one and the same time , but successively one after the other in times different . Of his former action they had heard long before , even then when his persecution was in action ; for the deede thereof being done at Jerusalem , the same thereof came presently to the Churches of Judea , and afterwards spread beyond Syria and Cilicia , even to the Churches of Galatia , who had also heard of it , as hee mentions it unto them before in this Chapter , vers. 13. But of his latter action in preaching the faith , the Churches of Judea for the space of three yeares after hee began to preach it , heard not a word , or if they heard any thing thereof , they beleft it not ; for when Paul ( after three yeares of preaching the Gospel in Arabia and Damascus ) came from Damascus into Jerusalem , neither the Churches of Judea , nor those of Jerusalem had heard of it ; for the faithfull at Jerusalem were all afraid of him , and beleeved not that hee was a Christian , as was shewed before , from Acts 9.26 . But upon that returne of Paul to Jerusalem , the Church of Jerusalem first heard of his Preaching the Faith ; and she heard of it by Barnabas who brought Paul to the Apostles , and declared unto them both his calling and his Preaching , how wonderfully Christ had called him , and how powerfully he had Preached Christ at Damascus . Act. 9.27 . And from the Church of Jerusalem , the Churches of Judea circumjacent , might easily heare the report of it .

That he which persecuted us in times past . ] These words are related here by Paul , but are the words spoken by the Churches of Judea , containing the report they had heard of Paul . Paul before in this Chap. vers. 13. saith to the Galatians that he had persecuted the Church of God : and here he saith , that the Churches of Judea had heard of him , he which persecuted us : yet between his saying and theirs , there is no difference concerning the object of his persecution , or the persons by him persecuted , who in his saying and theirs are still the same : because the Churches of Judea were the Churches of God ; for they were particular Churches of that universall Church , which Paul in particular places persecuted in times past . And very probable it is , that some single persons either teachers or Members in those Churches of Judea , were by Paul actually persecuted , and forced from Jerusalem upon the Martyrdome of Stephen ; because the times past were not long past , for it was but a matter of three yeares before . And those Saints which then were not at Jerusalem , were notwithstanding persecuted in that persecution ; for as when one member of the body suffereth , all the members suffer with it : so when any one part of the Church is persecuted , all the faithfull who are the members thereof , and Christ himselfe who is the head thereof , is also persecuted ; for Christ complained , that in that very persecution himselfe was persecuted ; see Act. 9.5 . Now the Apostle inculcates the memory of his former persecution into the mindes of the Galatians , thereby to maintaine their perswasion of him , that so great a Zelot for the Law of Moses , as therefore to persecute the Church of Christ , had not cast off his patronage of the Law , or layd aside his malice against the Gospel , without just and weighty causes .

Now preacheth the Faith , which once he destroyed . ] The Faith . i. e. the Doctrine of faith , or the Gospel of Christ ; for so it is recorded of Paul , that at Damascus he had preached Christ , and in the name of the Lord Jesus , Acts 9.20.27 . For in Scripture , Faith is often taken for the Motive whereby we believe , and for the matter which we believe ; whether that matter be a single verity , or the whole body of the Gospel . See Gal. 3.2.5.23 . and Ephes. 4.5 Which once . The Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. in times past ; for so it was translated in the words immediatly going before , in reference to the persecution ; and seeing here is the same word in the same sense , why should it not here have the same expression ? for where the elegancies in the Language of the holy Ghost may be fully expressed in our native language , there is no reason we should decline them . Hee destroyed . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. wasted ; for so it was rendred before in this translation , verse 13. and he wasted the Faith , or the Doctrine of it , by using all meanes either by himself , or by his Friends , to withdraw men from the profession of it , and by labouring to being a great destruction upon them ; for therein consisteth the nature of wasting , as was shewed before . verse 13. And the words of this verse are serviceable to continue his argument . q. d. The Christian Churches in Judea knew me not by face , but only by heare-say : yet they heard nothing how I learned the Gospel , but only that I taught and preached it .

VERSE 24.

Text. And they glorified God in mee .

Sense .

They. ] i. e. The Churches of Judea .

In mee . ] i. e. In my behalfe , for me , or by reason of me .

Reason .

A Christian consequent of Devotion in the Churches of Judea to praise God for his mercy to his Church .

Comment.

AND they glorified God . ] The Churches of Judea hearing that Paul preached the Faith , did thereupon glorifie and praise God ; for it was an ancient custome among the people of God to give praise and thankes to God for any extraordinary worke of God . See Mat. 9.8 . and Mat. 15.31 . and Luk. 7.16 . and Acts 4.21 . particularly upon the same of a sinners repentance , or of any mans conversion to the faith , especially if he had been a persecutor of it ; because such a conversion hath in it more then ordinary , and is an immediate worke of God . And such was Pauls conversion , wherein the good grace of God was extreamly powerfull , by drawing him from one extreame to another ; that is , from being a Persecutor of the Faith , not only to the state of a Beleever , but beyond that state , to become a Preacher of it .

In mee . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. in my behalfe , by reason or because of me ; for the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is here put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. because ; in which sense this phrase is an Hebraisme noting any kinde of causality , especially that which is rationall ; and so it is used elsewhere . See , and compare John 13.31 , 32. and John 17.10 . and 2. Cor. 12.9 . and Ephes. 3.13 . The ground or reason why the Churches of Judea glorified God , was because of Gods grace to Paul in converting him to the Faith , and because of Gods grace to his Church , by Pauls Preaching of the Faith .

The Contents of this First Chapter .

1. Preface . Wherein are contayned 1. Authour . Paul an Apostle not of men , neither by man , but by Jesus Christ , and God the Father . verse 1. 2. Approvers . All the brethren which are with me . verse 2. 3. Direction . Vnto the Churches of Galatia . verse 2. 4. Salutation . Grace bee to you and peace from God the Father , and from our Lord Jesus Christ ; who gave himselfe for our sins , that &c. vers. 3.4 . 5. Devotion . To God bee glory for ever and ever , Amen . vers. 5.

2. History . Paul marvels , that the Galatians are so soone removed from Christ , who called them by his grace . vers. 6.

1. Because the Gospel wherto they were removed , was not another , but only there were some , who troubled them and would pervert the Gospel of Christ . vers. 7. 2. Because though Paul himselfe , or an Angel from heaven should preach any other Gospel , then hee had preached to the Galatians , he was to bee accursed . ver. 8.9 . 3. Because the matter which he therein perswaded , was not man but God ; against whom , he that shall seeke to please men , cannot be the servant of Christ . ver. 10.

3. History . The Gospel which Paul Preached was not humane , or after man . ver. 11.

1. Because hee neither received , nor was taught it by man . ver. 12. 2. Because he received and was taught it , by the revelation of Jesus Christ . ver. eod. 3. Because during his former conversation in the Jewish religion , he excessively persecuted the Church of God , and wasted it . ver. 13. 4. Because he prevayled for the Jewes religion , above many his contemporaries among his owne nation , being more exceedingly zealous for the ceremonies of Moses , and the Jewish traditions . ver. 14. 5. Because it pleased God , ( who designed him a separate Apostle from his mothers wombe , and called him by his grace ) to reveale his sonne unto him , that hee might preach among the Gentiles . ver. 15.16 .

4. History . When Paul was called to preach Christ among the Gentiles , he did not immediatly confer with flesh and bloud . ver. 16.

1. Because from Damascus where hee was called , hee went not immediatly to Jerusalem , to them who were Apostles before him . ver. 17. 2. Because immediatly hee went from Damascus into Arabia , and from thence returned to Damascus . v. eod. 3. Because it was three yeares after he had preached the Gospel , before he went to Jerusalem to see Peter , with whom he abode but fifteene dayes , and there saw no other Apostle , save only James , our Lords brother . ver. 18.19 . 4. Because he would take his oath before God , that these things were true , and that he lied not . ver. 20. 5. Because from Jerusalem hee came into the Regions of Syria and Cilicia : for unto the Churches of Judea , he was unknown by face , but only they had heard of him that now he preached the fayth , which before he wasted ; and they glorified God for him . ver. 21.22.23.24 .

GAL. CHAP. 2.

VERSE 1.

Text. Then fourteene yeares after , I went up againe to Jerusalem , with Barnabas , and tooke Titus with mee also .

Sense .

Fourteene yeares after . ] Viz. After my conversion .

Againe . ] i. e. Besides my journy thither , three yeares after my conversion .

Reason .

A prosecution of his former argument , to prove the Divinity of his Ministery and Doctrine ; because in a solemne Synod or Assembly of the Apostles and Elders at Jerusalem , whereat himselfe was present , and wherein were made speciall Acts concerning the Ceremonies of the Law , there was nothing added by the Apostles to the Doctrine which hee had taught , nor any act done , that declared his Doctrine in any one point , either redundant or defective ; but rather both his Ministery and Doctrine received in that Synod a full approbation ; whereby hee would infer that he was inferiour to none of the Apostles .

Comment.

The tearme from these yeares are to be reckoned probably from Pauls conversion . The eminency of Jerusalem : Pauls several journies thither . 1. To visite Peter . 2. To carry almes . 3. To call a Synod there concerning circumcision . This last why mentioned , and why Titus accompanied him .

THen foureteene yeares after . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Literally , foureteene years betweene , or the space of fourteene interposed ; but the particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is heere put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies after , and is truely so rendred ; for so yee have it , Mat. 26.61 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. After three dayes , and Mar. 2.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. After some dayes , and Act. 24.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. After many yeares . But from whence or from what tearme of time these fourteene years are to bee computed , whether from Pauls first conversion to the faith , or from his former being at Jerusalem to visit Peter three yeares after his conversion , which hee mentioned before , cap. 1.18 . it appeares not from Scripture ; neither is the knowledge thereof any way elementary or serviceable to the poynt heere prosecuted , or to any other poynt elsewhere in Scripture heereby to bee illustrated . Yet the greater probability of the two is , that these yeares are to bee reckoned from Pauls conversion . 1. Because Pauls conversion was a most memorable action , especially unto Paul , and fit to stand for an epocha unto him , from whence hee had good cause to compute all the acts of his Ministery during his life ; for all epochaes are fixed at a time of some notable conversion in the World , that from thence in the memory thereof , future times may afterward bee computed . 2. Because the yeares remaining betweene this journy to Jerusalem , and his last thither , when there hee was apprehended , and afterward sent Prisoner to Rome , will bee too few , for those many actions and travells which by Luke are recorded of him ; especially if wee consider , that of those few yeares , hee was one and a halfe at Corinth , and three at Ephesus . See Act. 18.11 . and Act. 20.31 . Yet Paul heere mentions the space of time to bee fourteene yeares , least his adversaries should quarrell at his words , whereto all words of actions iterated and frequented are subject , if by their severall times they bee not distinguished ; for by this space of fourteene yeares this journy to Jerusalem with Barnabas is distinguished from a former journy of his to Jerusalem with Barnabas , which was before this , and therefore lesse then foureteene yeares from his conversion . See and compare Act. 11.30 . and Act. 12.25 .

I went up againe to Jerusalem with Barnabas . All travelling toward Jerusalem , is called ascending or going up ; not for any locall altitude , as if the City and Territory about it were a higher ground then other places ; but for the jurall eminency or jurisdiction of the Courts there seated , consisting of eminent persons ; for Jerusalem was the Metrople of all the Jewes during the time of the Law , and of all the Christians , during the plantation of the Gospel , and the time of the Apostles . Unto Jerusalem Paul after his conversion made severall journies , whereof this heere seemes the third . 1. His first journey thither was from Damascus , and therein either hee had no company at all , or none that is named and specified in the Scripture ; and his businesse was only by way of visit to see Peter ; and that journy hee mentions in this Epistle , cap. 1. vers. 18. Because from thence he would have no man gather , that hee went thither to learne from the Apostles that Doctrine , which for the space of three yeares hee had already preached . 2. His second journy thither was from Antioch , and therein Barnabas went in company with him ; and their businesse was to carry thither a collection made in the Church of Antioch for the reliefe of the poore in the Churches of Judea , to prevent the misery of the famine foretold by Agabus , who for that purpose came with other Prophets from Jerusalem to Antioch . See Act. 11.27.30 . and Act. 12.25 . From which last place it appeares , that this journy to Jerusalem with almes for the poore , was before the separation of Paul and Barnabas , for the worke of the Ministery made by the Presbytery at Antioch at the command of the spirit , Act. 13.1.4 . But of this second journy Paul mentions nothing in this Epistle ; because therein was no act done at Jerusalem concerning his present argument to make either for it or against it ; and because his intent was not heere to write a journall of all his journies to Jerusalem in the same order that hee travelled them ; but onely to mention such as it seemes his adversaries objected against him . 3. His third journy thither was againe from Antioch , and therein againe Barnabas went in company with him ; and their businesse was to consult the Apostles and Elders at Jerusalem concerning the necessity of circumcision ; not that Paul made any question thereof , but because there was a question thereof made in the Church of Antioch , where certaine men who came from Judea , taught the necessity thereof unto salvation , Act. 15.1 . For this journy seemes to bee the same with that , which is related by Luke in that Chapter ; where from the Church of Antioch , Paul and Barnabas with certaine others are sent to Jerusalem about that question ; because the particulars mentioned heere in this Chapter by Paul , doe suit and agree very fitly with the time and the action mentioned there by Luke ; as that hee communicated unto the Apostles the substance or summe of that Gospel which hee preached amongst the Gentiles : That no decree was there made for the necessity of circumcision to bee imposed upon the Gentiles ; that hee stoutly opposed such as would have imposed it ; that by the rest of the Apostles , even by the chiefest of them , hee was acknowledged for their co-Apostle and com-Minister in the Gospel ; and that by their approbation and consent hee undertooke for the time to come the Ministery of the Gospel to preach it among the Gentiles . This journy then , hee therefore mentions in this Epistle , because by occasion thereof , there passed at Jerusalem those remarkeable Occurrents , that were very argumentative to his purpose , as to declare that hee was no way inferiour to any of the Apostles , thereby to confirme the authority of his Ministery , and to confute the calumnies of his adversaries .

And tooke Titus with mee also . ] Luke in the fifteene of the Acts makes no mention of Titus by name , that hee was sent to Jerusalem at that time with Paul and Barnabas ; for although certaine others are there sayd to bee sent with them : Yet it seemes that Titus was none of them that by authority from the Church of Antioch were sent with Paul ; because Paul saith heere , that he tooke Titus with him also . i. e. That into the company of those that were sent from Antioch , he assumed Titus upon the by over and besides the rest , for a speciall purpose . And this his Assumption of Titus he mentions heere , because of him he was to relate afterward , that concerning him , being a person uncircumcised , the Apostles at Jerusalem gave no command for his Circumcision , when the question thereof was there debated . q. d. When I went to Jerusalem with Barnabas , to confer with the Apostles for the debate of the question about Circumcision , I was so confident of my cause , that I feared not to take Titus with me also , a man who by nation and birth , was a Gentile , and uncircumcised ; and him I assumed with mee , not only as a companion of my journey , but as my fellow-Minister in preaching of the Gospel , notwithstanding the distast and opposition of the adverse party who urged the necessity of Circumcision .

VERSE 2.

Text. And I went up by revelation and communicated unto them that Gospel which I preach among the Gentiles ; but privately to them which were of reputation , lest by any meanes I should run , or had run in vain .

Sense .

Communicated . ] i. e. Made a relation , or report .

Vnto them . ] i. e. Unto them of the Church of Jerusalem .

That Gospel . ] i. e. The substance or sum of that Gospel .

Privately . ] i. e. Apart at a secret meeting .

To them which were of reputation . ] i. e. To the chiefest of the Apostles .

Runne . ] i. e. Continue the course of my Preaching .

In vaine . ] i. e. Without any fruit .

Reason .

Having before declared the time of this journey to Jerusalem , and the company who went with him , hee now expresseth the causes thereof ; as the motive , that it was by a Revelation from God ; and the businesse , that it was to relate unto the Church of Jerusalem , the sum of that doctrine which he Preached among the Gentiles .

Comment.

Paul much directed by Divine Revelations , which did sometime second a humane determination . Hee reports his Doctrine to the Apostles : Yet privately to the chiefe of them . and for what cause .

AND I went up by Revelation . ] The maine and speciall motive inducing Paul to goe to Jerusalem at that time , with those persons , was a particular revelation or vision from God commanding him thereto ; for as by revelation hee had his instructions in the doctrine of the Gospel ; so by revelation also he had particular directions in many cases for the execution of his Ministery . His departure from Jerusalem after fifteene dayes abode there to see Peter , was from a vision , wherein he saw the Lord saying unto him , Make haste and get thee quickly out of Jerusalem , Act. 22.18 . His journey into Macedonia was from a vision that appeared unto him in the night , Act. 16.9 . His appeal to Rome was from the Lord , who stood by him in the night and encouraged him thereto , that hee might beare witnesse of Christ at Rome , Act. 23.11 . And this journey heere from Antioch to Jerusalem was by revelation : and lest through the abundance of his visions and revelations he should be exalted above measure , the Lord layd an affliction upon him , 2. Cor. 12.7 . But visions and revelations were not proper and peculiar to Paul only ; for they were communicated and imparted unto the Apostles in generall , and unto some that were not Apostles ; as unto Ananias and Cornelius . See Act. 9.10 . and Act. 10.3 . Yet Pauls going to Jerusalem by revelation , is nothing repugnant to his going by the will and decree of the Church of Antioch , as Luke relates the cause of his going , Act. 15.2 . For by severall and divers motives a man may be induced to one and the same action ; much more when there is a concurrence of Gods will unto mans purpose ; and very credible it is , that when the Church of Antioch had determined that Paul should goe to Jerusalem , then Paul was admonished by a revelation from God , to undertake that journey , which they had already determined upon him : because Gods will is sometime subsequent to follow not only mans will , but his act , by approving and confirming afterward ; what man before hath willed and acted : for hence Christ sayd to his Disciples , Whatsoever ye shall bind on earth , shall bee bound in heaven , and whatsoever ye shall loose on earth , shall be loosed in heaven , Mat. 18.18 . Now Paul mentions this Motive of his journey , that he went it by revelation , thereby to signifie that hee went then to Jerusalem , chiefly as a Messenger sent from God ; lest his adversaries to diminish the authority of his Ministery , should suggest to the Galatians , that Paul went that journey as a meere Messenger and servant to the Church of Antioch .

And communicated unto them that Gospel , which I preach among the Gentiles . ] And communicated : The Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I declared , related , or reported ; for in all the New Testament , the word is used but in one place besides , and that is by Luke , who sayth , that Festus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. reported Pauls cause unto King Agrippa : where our last English Translation renders it declared , Act. 25.14 . The pronoune them , is here a relative without an antecedent , as the manner of the Hebrewes is sometimes to use it ; yet it is referred antecedently , not to any persons mentioned before expresly , but tacitly as they are couched in the word Jerusalem : and it is referred subsequently to persons that shall be mentioned in the next following clause of this verse ; namely to them which were of reputation in Jerusalem . The matter which unto them he related , was not that whole Gospel wherein at his conversion Christ was revealed unto him : but the summe of that Gospel , or of that Doctrine , which as part of the whole Gospel he preached among the Gentiles , particularly to the point of circumcision , and the rest of the legall ceremonies ; namely , he preached that men are justified only by faith in Christ , without either circumcision or other observances of the Law , which he no where pressed upon the Gentiles , or mentioned as necessary to salvation .

But privately to them which were of reputation . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. secretly , apart , or aside ; for so also the word is commonly rendred elsewhere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. to the principall or chiefe persons ; for among the Greekes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are such who are personages of chiefe esteem or repute , of whom other men hold a great opinion for their knowledge , wisedome , and integrity ; such among the Apostles were Peter , James , and John , and whosoever else were principall persons in the Church of Jerusalem . To the chiefe persons therefore of that Church , Paul related the summe of his Doctrine ; for they were most concerned in the point , because they were best able to examine it , and to give their judgement in it . And with these he first dealt privately at a secret meeting , as in like cases commonly the maner is , before he communicated the matter to the whole Church of Jerusalem , to whom the matter was referred , and to whom afterward Paul and Barnabas publickly delivered it in the Synod . For when in a full audience of the Synod they two had rendred an account of that Doctrine which they had preached among the Gentiles , and had declared the miracles and wonders which God by them had wrought among the Gentiles , presently upon their silence James gave the sentence , which was approved by the whole Synod , and thereupon the Decrees were drawne up , to be sent abroad among the Gentiles , as Luke reports it , Acts 15.12 , 13. Against which order of proceeding , this makes nothing , that here in this Epistle he mentions his conference with the chiefest persons secretly in the last place ; for he might therefore doe so , because he would expresse the generall act of his message before that which therein was particular , without respect to the order of time . Yet if any man will urge the contrary , I shall not much stand upon it .

Lest by any meanes I should run , or had run in vaine . ] The finall cause why he made this relation of his Doctrine to the Apostles . Not that Paul made any doubt concerning the certainty of his Doctrine , as if he would acknowledge the verity and certainty thereof from the approbation of those who were the chiefe in reputation ; for as we heard before , the verity and certainty of his Doctrine , was by God himselfe miraculously revealed unto him , and every where confirmed by divers miracles . But he therefore related it , to avoyd the inconvenience of losing his labour q. d. Unlesse I had thus communicated my selfe at Jerusalem to the Apostles , I might have lost all my labour in preaching of the Gospel ; for my adversaries would continually have clamoured against my Doctrine , that the chiefest of the Apostles thought , and taught otherwise ; by which meanes they would have subverted their Faith who had beleft it , and consequently I should have run in vaine , losing all the fruit of my labour in preaching .

VERSE 3.

Text. But neither Titus who was with me , being a Greeke , was compelled to be circumcised .

Sense .

Neither . ] i. e. Not indeed .

A Greeke . ] i. e. A non-Jew or Gentile .

Compelled . ] The Greeke is , necessitated .

Reason .

The issue of the conference at Jerusalem ; that circumcision was not decreed necessary ; neither was Titus a Gentile , necessitated to be circumcised .

Comment.

A Greeke , who . Why Titus was not circumcised , and why afterward Timothy was .

BUT neither Titus who was with me , being a Greeke . ] We may now perceive from these words , why Paul mentioned Titus before as the companion of his journey to Jerusalem , and why he tooke him with him by Revelation ; namely , that from his person he might draw an evident testimony against the necessity of circumcision upon the Gentiles . The particle neither stands not here for a copulative , but is put for the single negative , firmely denying , of not indeed . A Greeke . i. e. a non-Jew , or a Gentile ; for by the Jew every non-Jew , of what Nation soever is generally called sometime a Greeke , sometime a Gentile , or Heathen . See Rom. 1.16 . and Rom. 2.9 . q. d. From the result of the Synod , no not Titus a man of great repute in the Church of God , and my frequent assistant in the Gospel , who was then with me at Jerusalem , and present in the Assembly , although by nation and birth he was not a Jew , but a Gentile , was ordered to be circumcised ; no not although circumcision seemed of great moment in regard of his person , that he might be a precedent and leading man to the rest of the Gentiles .

Compelled to bee circumcised . ] Compelled ; the Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. necessitated to bee circumcised ; for the question was whether circumcision were necessary to salvation ; and to shew it not necessary , Titus was not necessitated to bee circumcised . An infallible argument , that the judgement of the Apostles was , that neither circumcision , nor the rest of the legall Ceremonies were no way necessary ; neither necessary to salvation , as a means thereto , nor necessary to the Gentiles as a precept upon them . That afterward Paul circumcised Timothy , as wee read Act. 16.3 . He was therein wondrous constant to himselfe in actions quite contrary one to another ; in both which hee made use of his Christian liberty in a lawfull manner : For the nature of liberty is to bee unbound or loose , to doe an act or not doe it at our pleasure , and not to bee compelled or bound to either ; and the lawfull use of our liberty in a thing indifferent , is sometime to doe it , sometime not , according as edification or reason requires . Now Paul circumcised Timothy , not necessarily or constrainedly , but spontaneously or voluntarily , that hee might not offend the Jews , but rather gaine upon them , and draw them to the faith by meanes of an act in it selfe indifferent , but then usefull in respect of such persons to such a purpose ; but to circumcise Titus hee would not bee compelled or necessitated , especially at Jerusalem in a time of dissention , that he might not offend the Gentiles , by giving a foule scandall to the faithfull converted from Gentilisme , and to the unbelievers among them that were not yet converted ; for if upon the Gentile circumcision were necessitated , would not this danger and damage necessarily follow , that the believer would soone revolt from the faith , and the unbeliever would never enter it ?

VERSE . 4.

Text. And that because of false brethren , unawares brought in , who came in privily to spy out our liberty , which wee have in Christ Jesus , that they might bring us into bondage .

Sense .

And that because . ] i. e. Although and because .

False brethren . ] i. e. Judaising Christians , who were indeede Jews , but in shew Christians .

Vnawares brought in . ] Either as intruding themselves , or suborned by others .

To spy out . ] Viz. That they might supplant and subvert .

Our liberty . ] i. e. our state of filiation , whereby wee are free from the Law of Moses .

Liberty which wee have in Christ . ] i. e. Christian liberty , wherewith Christ hath made us free .

Into bondage . ] i. e. To the servitude of the Law .

Reason .

A reason of the former words , why Titus was not compelled to be circumcised ; namely , because the false brethren who came in as spies to supplant our Christian liberty , might not bring us into the bondage or servitude of the legall Ceremonies .

Comment.

False brethren . Their insinuation , and purposes . Liberty , what , Christian liberty what , and why so called . Another purpose 〈◊〉 the false Brethren .

AND that because of false brethren . ] False brethren . i. e. Judaising Christians ; whom hee therefore calls false brethren ; because they were Christians in name and in shew , and did indeed believe in Christ ; but withall they were also Jewes in heart and indeed ; because they observed themselves and urged upon others , the necessity of circumcision , and the legall Ceremonies . Who these false brethren were , is in generall discovered unto us by Luke , who declares them to bee certaine of the Sect of the Pharisees who believed , and sayd , it was necessary to circumcise the Gentiles , and to command them to keepe the Law of Moses , Act. 15.5 . And Paul elsewhere making a list of the divers perills hee had escaped , recounts also his perills among such false brethren , 2. Cor. 11.26 . And that because . i. e. Although and because ; for the Greeke particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath a double force , being partly adversative and partly causall , to shew that Titus was not then circumcised , in opposition to the false brethren ; no not although they urged it , and therfore because they urged it . q. d. Titus was not circumcised at Jerusalem , although the false brethren there of the Sect of the Pharisees urged it as necessary , and would have compelled it ; and hee was not circumcised therefore , because they urged it as necessary and would have compelled it : Whence it appeares , that otherwise the circumcision of Titus might have beene tolerated , to have gratified others that were weake : Yet then and there was not permitted , that the liberty and priviledge of the Gospel might be preserved .

Vnawares brought in , who came in privily . ] Namely into that private Assembly , where Paul had his private conference with them of the Apostles who were of reputation , before hee communicated his Doctrine publickly in the Synod . Vnawares brought in . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Brought in upon the bye , or privily brought in ; for so elsewhere the word is rendred in our last English Translation . See 2. Pet. 2.1 . And it seemes , these false brethren were craftily suborned , to insinuate themselves secretly , and to get in upon the bye into that private Assembly , where Paul had his private conference with the Apostles . Who came in privily . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Came in upon the bye ; for these words are but an explication , or rather a correspondence unto the words before , Vnawares brought in ; for the false brethren being suborned , to insinuate themselves and get in upon the bye into that private Assembly , did accordingly intrude themselves , and came in upon the bye .

To spy out our liberty which wee have in Christ Jesus . ] The end of purpose of their comming in was , to spy and betray our Christian liberty . Our liberty . i. e. our filiation or liberation , as wee are the sonnes of God , whom God hath adopted to make his Heires to the Inheritance of Heavenly Blessednesse . The state of a sonne is a state of liberty ; because a sonne is the adequate and proper subject , wherein the right of liberty doth originally and principally reside ; for filii and liberi are persons who really are all one and the same ; for the same persons which in the family are liberi , and by us called sonnes , the very like same in the policy are liberi also , and for distinctions sake are expressed in English by the word freemen . The nature of liberty is a state of loosenesse from evill unto good ; the right unto which state doth properly belong to a sonne ; for although a sonne taken relatively in a vulgar sense , bee one that hath a father ; yet taken absolutely and in a rurall sense , a sonne is hee that hath a right ; and liberty expresseth the nature of his originall and radicall right , that is a loosenesse from evill unto good ; and the good whereto the sonne is loose or free , is some inheritance , whether yee consider him either in the family or the policy . And the person enjoying this state of liberty , hath by vertue thereof a right to the use of his liberty unto certaine acts not arbitrarily or absolutely , but respectively so far as they are correspondent and sutable unto his state . And this liberty is opposed unto servitude , as unto a state quite contrary to that of a sonne ; because although relatively a servant bee one that hath a Master , yet jurally and in a legall sense , hee is a servant who hath no right ; and his servitude expresseth the nature of his non-right , that it is a bondage from good unto evill , and the good from which the servant is bound , is all Inheritance ; for all the Inheritance and goods of his Master discends to his Masters sonnes , or in case hee have no sonnes , it passeth to some stranger of his kindred , and not to the servant , though he live in the family . Which we have in Christ Jesus . i. e. our Christian liberty ; for after this manner he describes it afterward , calling it the liberty wherewith Christ hath made us free , cap. 5. vers. 1. and this adjunct he atributes unto it both here and there , to determine and specifie , what kind of liberty he understands ; for he speaks not of liberty in generall , but only of that speciall liberty which is Christian liberty , which we have in and by Christ Jesus : which is not a carnall liberty of action , to be licentious and loose from the just and wholesome Lawes of man : nor a Mundane liberty of right , to have the right of a sonne in some worldly family , or the right of a freeman in some worldly policy ; but it is a spirituall liberty of action , to be loose from the Lawes of Moses , as from circumcision and the rest of the legal observances , whereto the false Brethren would have necessitated the Gentiles , and particularly Titus , contrary to the state of their Christian liberty which they had in Christ ; and it is a ccelestiall liberty of right , to have a right of inheritance to the Kingdome of Heaven , as the adopted sonnes of God , and co-heirs with Christ to the inheritance of blessednesse . And it is called our Christian liberty , or the liberty we have in Christ Jesus , because Christ is the Authour of it ; not only to publish to the world the good will and grace of God concerning 〈◊〉 but also to collate the state of it upon all the faithfull who believe in him , and by him as their Mediatour covenant with God to be the sons of God , and because Christ is the Patterne of it ; for we are the adoptive sonnes and heires of God , after the image and likenesse of Christ who is the naturall sonne and heire of God ; and whatsoever liberty and right Christ the native sonne of God hath in his Father , the same , or the like rights are imputed unto us who are the adoptive sonnes of God , whereby we are made coheires with Christ unto the inheritance of Christ ; and this imputation of these rights of Christ unto us , shall be afterward called our justification . The Priviledges or particular rights appendant and consequent to our state of Christian liberty are severall and singular : but hereof we shall speake more fully afterwards in the body of this Epistle , cap. 5. vers. 1. because the Apostle here seemes to mention it but in transitu , or occasionally , so farre as it concluceth to his historicall narration , which is but introductive to the rest of the Epistle . The purpose then of the false Brethren in comming in upon the by to the private meeting where Paul had his conference , was but to act the part of Spyes , to make some discovery upon the state of our Christian liberty or filiation , to view the condition of is , and to finde out by what occasion they might oppose it , and by what meanes they might oppresse it ; for herewith afterward he chargeth the false teachers , that they troubled the Galatians , that they might subvert their Christian liberty . See . cap. 5. vers. 10. and vers. 12.

That they might bring us into bondage . ] A further end of their comming in subordinate to the former , was to enthrall us ; or bring us into bondage . i. e. subject and necessitate us to the Law of Moses ; which subjection he calleth a bondage , because those Lawes were servile , and the necessity to their observance was a grievous servitude ; hence afterward he will call those Lawes worldly rudiments , weake and beggarly elements ; under which Gods people were in bondage ; and he will tearme them a yoke of bondage wherewith Gods people were entangled . ●ee afterward , cap. 4.3 . and cap. 4.9 . and cap. 4.24 . and cap. 5.1 . For the Jewes although they were the people of God , yet they were not the sonnes of God in a right of plenage or state of liberty : but onely the children of God in a state of pupillage or minority , and were under the Lawes of Moses in a servile condition , as children are under Tutors and governours ; which subjection being nothing different from servitude , is therefore a bondage : because as was shewed before , all servitude is a bondage ; for it is quite contrary to liberty which is a loosenesse . He saith us , as he sayd before our liberty , that he might include himselfe and all other Christians , as well believing Jewes , as Gentiles , of which number was Titus . The purpose then of the false brethren was to continue upon the Jewes and to impose upon the Gentiles the whole observance of the ceremoniall Law , whereof the indifferency to performe some act of it upon some occasion , is a liberty : but the necessity of that Law , to be compelled and alwayes bound unto all the precepts of it , is a bondage .

VERSE . 5.

Text. To whom we gave place by subjection , ●o not for an houre , that the truth of the Gospel might continue with you .

Sense .

To whom . ] i. e. To the false Brethren urging circumcision .

Wee . ] i. e. I and Barnabas .

Gave place . ] i. e. Yielded not .

By subjection . ] i. e. To be necessitated , and compelled to it .

For an houre . ] i. e. For a time , though never so little .

The truth . ] i. e. The sincerity , or the Gospel in the sincerity thereof might continue .

With you . ] i. e. The Galatians .

Reason .

The constancy and courage of Paul in opposing the endeavour of the false brethren for circumcision ; namely , he would not yield to them in any thing : because he would continue the Gospel in the sincerity thereof .

Comment.

How far opposites are to be opposed , and why so ? The Truth of the Gospel , It must bee maintained .

TO whom wee gave place by subjection , no not for an houre . ] The purpose of the false brethren in comming in upon the by , to that private meeting , was to spie out the priviledges of Christian liberty , that by some one act at first , and afterward by degrees they might subvert the whole , and at last wholly bring the faithfull into the servitude or bondage of the Law . And the meanes whereby they would effect this , was by urging Circumcision upon Titus , as if they would require it but only of that person , and only at that time . But their further intention was , that if they could obtaine it upon those tearmes , then for the future , they would presse for a precedent , that person and that time , whereby to necessitate Circumcision , and consequently the rest of the legall ceremonies , upon other persons at other times . Paul therefore and Barnabas stoutly oppose them in this motion , and by way of subjection to be necessitated will yield to them in nothing , neither for the person nor for the time . q. d. Although by way of toleration or sufferance we might have been entreated to something , yet by way of subjection we would be compelled to nothing : and although they seemed to urge but the act of circumcision , and that to continue but for a time ; yet we gave no way nor yielded not for the least moment . Hence it appears that in things indifferent , and in themselves lawfull , at some time to be done , we need not then gratifie an opposite party , when some lust her inconvenience is to be feared ▪ but we must therein have a consideration not onely for the time present , but for the future .

That the truth of the Gospel might continue with you . ] The end or purpose of Parts opposition against the false brethren urging the circumcision of Titus ; namely , to preserve and continue the Gospel in the sincerity and purity thereof unto all the faithfull , and consequently unto the Galatians . The truth . ] i. e. the sincerity or purity ; for Truth here is opposed to all that falshood or forgery which is done by any adulteration , corruption , depravation , subornation , or admission of any thing with the Gospel , which unto the nature of the Gospel is alien or contrary : and in this sence the word is often taken elsewhere . See Psal. 51.6 . and Esay 59.14 , 15. and 1 Cor. 5.8 , and afterward here in this cap. vers. 14. and cap. 3. vers. 1. Now circumcision and the rest of the legall ceremonies were so alien and contrary unto the Gospel , that they did wholly corrupt and falsifie the nature of it , nullifying all the efficacy thereof , and rendring it frustrate , voy● , and of no effect ; for if Christians be circumcised , Christ shall profit them nothing , he shall become of no effect unto them ; for thereby they are fallen from his grace ; as Paul will tell the Galatians afterward , cap. 5. vers. 2 , 4. Paul therefore opposed the false brethren urging the circumcision of Titus , that he might preserve the nature of the Gospel intire and sincere in the purity thereof , free from all compliance with the legall ceremonies ; that by thus maintaining it first at Jerusalem , he might so continue it among the Gentiles , untill it arrived so unto the Galatians . For if Paul had given way to the circumcision of Titus at Jerusalem , would not the false teachers in Galatia have thence afterward drawne an argument for it , alleaging to the contrary of Pauls Doctrine there , that at Jerusalem by the Apostles themselves , circumcision and the rest of the legall ceremonies were adjudged necessary to salvation ; and thereupon Titus was compelled to be circumcised ? With you . i. e. You the Galatians ; or rather with you Gentiles ; for although in those words he speakes only to the Galatians ; yet in them he understands all others of their condition in respect of Religion , especially the Gentiles , to whom his Ministery was peculiarly ordained , and to whom the benefit of that action at Jerusalem ●edounded .

VERSE 6.

Text. But of these who seemed to be somwhat ( whatsoever they were , it maketh no matter to me , God accepteth no mans person ) for they who seemed to bee somwhat , in conference added nothing to me .

Sense .

Of these . ] Read : From those .

Who seemed to be somwhat . ] i. e. Who were the chiefe persons at Jerusalem .

Whatsoever they were . ] viz. In times past , or heertofore .

It maketh no matter to me . ] i. e. There is no difference from me ; or I differ nothing .

In conference added nothing . ] i. e. Discovered no further light or knowledge in the Gospel to me .

Reason .

Having formerly shewed a Difference betweene him and the false brethren at Jerusalem , and his superiority above them , in yeelding nothing unto them ; hee now passeth to the chiefe persons there , shewing that between them and him there was no difference or inequality ; and therefore their authority ought not to be objected against his , much lesse preferred before it .

Comment.

To be somewhat . The dignity of the Apostles was no disparagement to Paul . who to them was no way inferiour . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A mans person . Why Paul differed nothing from the chiefe Apostles , who unto his doctrine added nothing . but in all poynts confirmed it .

BUT of these who seemed to bee somwhat . ] i. e. Of these who were the chiefe Apostles ; for these words are but a circumlocution of the chiefe persons at Jerusalem : and they are the same in sense with the words mentioned before , verse 2. which were of reputation : for the Greek of the Originall is the same . Yet by reason of the Infinitive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to bee somwhat , which followes heere , they are heere translated by the way of a Verbe , who seemed to be somwhat ; but the sense returns still unto the same : because to be somwhat , signifies , to be some eminent and excellent person above other men : for as when we would debase a man , we commonly say , he is nothing : so contrarily , when we would extoll him , we sometime say , he is somwhat , or some body , i. e. some extraordinary or singular person . For in this forme of speech the Greek particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not signifie indefinitly and really for some what , or some thing in generall : but eminently and personally for some person extraordinary , eyther in deed or in repute : for hence , of Theudas , who made an insurrection , it is sayd that he boasted himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; i. e. to be some body , Act. 5.36 . And the like was given out by Simon Magus of himselfe , Act. 8.9 . but hereof see more afterward , cap. 6. vers. 3. And when Paul saith heer of the chiefe Apostles , that they seemed to be somewhat , his meaning is not , that they seemed great and eminent persons to others onely , and not so to himselfe also : but hee also himselfe had the like esteeme of them ; for afterward in this cap. vers. 9. he acknowledgeth them to be pillars of that building whereof Christ is the head and corner stone . But his meaning is , that he did not acknowledge in those Apostles ; or attribute unto them , things in that sense and maner , which others , especially his Adversaries boasted of them ; and urged against him to disparage his Doctrine . For his adversaries after whose minde and sense he seemes to use these words , did use and urge them , as if those Apostles were some extraordinary persons for knowledge and power farre above Paul , and that Paul to them was no body .

Whatsoever they were . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. how great soever they were sometime , or in times past . In our last English translation , the Greeke particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not expressed : but should have been expressed , for it is very significant to compleate the sense of the words ; and it is expressed in the Italian , and French translations : so also in our former English translation compiled at Geneva by our Countrimen , who render the words thus , Whatsoever they were in times passed . But the parenthesis wherewith the words of this clause , and of the clause next following are included , seemes superfluous and needlesse ; neither is there any in the French translation : yet if wee doe ( as wee may ) admit of a Parenthesis in this verse , then this clause onely ( Whatsoever they were in times past ) is therewith to bee included , and the clause following is not to bee co-included . The words then seeme to bee an answer to a tacite objection made to Pauls disparagement ; for very probable it is , that his adversaries with intent to disparage him , had magnified Peter and the rest of the Apostles ; as that they were the Disciples of Christ , had beene conversant with him , and instructed by him ; when Paul was but a Pharisee . To this Paul seemes to answer . q. d. Whatsoever or how great soever the Apostles were formerly in times past , doth not necessarily inferre my disparity now ; for things are not alwayes the same that formerly they were in times passed . Although then formerly in times past the Apostles were familiar with Christ , were instructed by him , and ordained by him ; and all this then when I was a Pharisee ; though they were Preachers of the Gospel then when I was a persecutor of 〈◊〉 yet all this then , makes no matter now , either to the truth of the point in question , or to argue that now betweene their Doctrine and mine , there is any disagreement , or betweene their persons and mine any disparity .

It maketh no matter to mee . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I differ nothing , or am nothing different , viz. from those who seemed to bee somewhat ; for unto those former words , these heere must bee referred for the construction and sense of both , which seemes thus , that betweene them and Paul there was no difference or disparity in any thing : But then the parenthesis which doth shadow and obscure the sense , must bee wholly removed . Howsoever the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie in humane Writers among the Greekes , yet in the holy Scriptures it signifies to differ , viz. in such a manner that one thing is either better or worse then another ; and so it is rendred elsewhere in our last English Translation . So 1. Cor. 15.41 . One Starre 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. differeth from another Starre in glory ; and so afterward in this Epistle , cap. 4.1 . The Heire , as long as hee is a childe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. differeth nothing from a servant ; and so the French Translation reades it heere ; and this sense seemes to bee intended , though not rightly expressed in our former English Translation made at Geneva . q. d. Whatsoever , or how great soever the difference or disparity betweene mee and the chiefe Apostles hath beene heeretofore in times past ; which I confesse was very remarkeable , when they were first Apostles to preach the Gospell , and I a Pharisee to persecute it ; but now since the time that God revealed Christ unto mee , and trusted mee with the preaching of him unto the Gentiles , there is no difference or disparity at all betweene the greatest of them and mee , either in respect of the Doctrine which I preach , or of my knowledge in the Gospel , or of my dignity in the Apostleship . Not that they now are any thing lesse then formerly they were ; but that I by Gods grace , am so much greater , that I am now their equall ; for it hath pleased God so highly to advance mee in the Ministery , that now they have no advantage above mee , that they in any thing should bee my betters , and I their inferiour ,

God accepteth no mans person . ] Or , accepteth not the person of man . The Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies sometime any single person , sometime the face and presence of man ; but heere , and in such like formes of speech , it is taken for those outward qualities of man , which make nothing to the merit of his cause , or to the poynt of the matter in question , to argue the truth from any such qualities ; and therefore the French Translation renders these words thus ; God accepteth not the outward appearance of man ; and the Italian thus ; God hath no regard to the quality of any mans person . These words , or the like to this sence , are somewhat frequent in the New Testament . See Act. 10.34 . and Rom. 2.11 . and Ephes. 6.9 . and Col. 3.25 . And they seeme to bee a speciall attribute unto God , in respect of the integrity and equity which hee perpetually useth , not onely in the administration of his justice and judgement ; but also in the distribution of his grace and mercy . For God is no way partiall to respect mens dignities or other outward qualities , which conduce nothing to the merit of the cause or to the poynt of truth ; but God is a most just and equall Judge , who regards onely the genuine and inward truth . And therefore in the debate of true Doctrine , no argument is to bee drawne from mens persons . Hence Paul would heere infer , that betweene him and the rest of the Apostles there was now no difference or disparity either for knowledge or authority in the Gospel ; notwithstanding those outward qualities in the Apostles , that formerly in times past , they were the proper Disciples of Christ , instructed and ordained by him , seeing God regardeth no such qualities .

For they who seemed to bee somewhat , in conference added nothing to mee . A reason of his former negation ; that betweene the chiefe Apostles and him there was no difference or disparity ; namely , because the chiefest of them added no knowledge or power unto him . Added nothing . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Discovered nothing , or opened no further light or knowledge in the Gospel unto mee , as if therein God had revealed any thing to them more then he had to me ; for to this sense the word was used and rendred before : See cap. 1. vers. 16. q. d. How great soever the Apostles seemed , to whose judgement the difference about Circumcision , and the legall Ceremonies were referred ; or how meane soever I seemed who was sent to require their judgement therein ; yet in the Gospel I learned from them no manner of knowledge which before was not revealed unto mee : For when the question was agitated and determined , they altered nothing in my Doctrine , as if it had beene any way erroneous ; they added nothing to my preaching , as if in any poynt it had beene defective , or insufficient unto salvation .

An Objection : The Apostles in that Synod added severall things , as namely these , abstinence from fornication , from meals offered to Idolls , from blood , and from things strangled , as it plainely appeares , Act. 15.29 . The Answer . These things were not then added unto his Doctrine , but his former Doctrine of these things was then confirmed . For Paul in his preaching did expresly and constantly forbid fornication , as it may appeare in divers passages of his Epistles ; and particularly required abstinence from things offered unto Idolls . See 1. Cor. 8.1.7 . and 1. Cor. 10.20 . And in generall words hee restrained men from blood and things strangled , in all his Doctrines of avoyding scandalls , especially in regard of those things , which unto the Jewes were abominable , as was the eating of blood and things strangled , which the Jewes abhorred as much as they did meates offered unto Idols . See Rom. 14.13.14 . and 1. Cor. 10.23 . and 1. Cor. 11.2 .

VERSE 7.

Text. But contrariwise , when they saw that the Gospel of the uncircumcision was committed unto mee , as the Gospel of the Circumcision was unto Peter .

Sense .

They. ] i. e. The chiefe persons at Jerusalem , who were of reputation , and seemed to be somewhat .

The Gospel of the uncircumcision . ] i. e. The preaching of the Gospel among the Gentiles .

Was committed . ] Greek : was entrusted unto me .

The Gospel of the Circumcision . ] i. e. The preaching of the Gospel among the Jewes .

Reason .

A further Illustration of his former negative , that between the chiefest persons and him , there was no difference nor disparity , by an argument from the contrary , that there was equality , and so acknowledged by the chiefest Apostles , who gave him and Barnabas the right hands of fellowship , as their fellow-Apostles : but first he shewes the occasion , how that acknowlegement came to passe ; namely , when it appeared that Peter and he had severall and equall Commissions for preaching of the Gospel , the one to the Jewes , the other to the Gentiles .

Comment.

Paul an Apostle chiefly to the Gentiles . but Peter chiefely to the Jewes .

BUT contrariwise . ] This paricle of Contrariety must bee referred backward , unto these words in the former verse , from these who seemed to bee somewhat , I differ nothing ; for that negative of Inequality , shall be proved by the contrary affirmative of equality ; and therefore the same particle must also bee referred forward , by carrying the coherence of it , to these words in the 9. verse following ; they gave to me and Barnabas the right hands of fellowship . q. d. The chiefest persons at Jerusalem , even the chiefest of the Apostles , were so far from putting any difference betweene their doctrine and mine , or condemning mine as erroneous , imperfect , or insufficient in any point : and were so farre from making any disparity betweene their persons and mine , or preferring themselves before me and Barnabas in reputation and authority , that contrarily , they acknowledged us for their equals , and assumed us into their society of the Apostleship , as their copartners and fellow-labourers in the Gospel ; and in testimony of that their acknowledgement , they gave us their right hands upon it .

When they saw that the Gospel of the uncircumcision was committed unto me . ] The causes or occasions that manifested the equality and fellowship between the chiefest Apostles and Paul ; namely , that the chiefe persons at Jerusalem saw his Commission for preaching of the Gospel . The Gospel of the uncircumcision . i. e. The preaching of the Gospel among the uncircumcised , who were the Gentiles ; for the words Circumcision and Incircumcision are often times put for the Circumcised and uncircumcised . See Act. 10.45 . and Act. 11.2 . and Rom. 2.26 . and Rom. 3.30 . and Rom. 4.9 . and Phil. 3.3 . Of the Gospel there were not two severall sorts ; for the Gospel in it selfe , was but one for the doctrine of it : but there were two sorts of people notably different and separate in their maner of life and conditions , to whom God commanded that the Gospel should be preached , whereof the one sort was circumcised , and the other uncircumcised . And although personally some single persons who by birth were Gentiles , became Proselites to the Jewish religion , and were thereupon circumcised ; yet nationally and in generall , those nations of the Gentiles who were not of the posterity of Abraham , were uncircumcised . But heer the word uncircumcision is not taken actually , but morally , as it is opposed unto Judaisme ; and the uncircumcised are accounted all those who were not of the Jewish religion , although actually the foreskin of their flesh were circumcised and cut ; such as the Edomites and Ismaelites , unto whom as to uncircumcised for religion , though circumcised in the flesh , Paul preached the Gospel in Arabia , whither he went from Damascus immediatly after his conversion . Was committed unto me . The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. That I was entrusted , or put in trust with the Gospel : for in our last English Translation that word is rendred sometime committed , sometime put in trust . See 1. Thess. 2.4 . and 1. Tim. 1.11 . and Tit. 1.3 . The charge of preaching to the Gentiles who were uncircumcised , was committed or entrusted unto Paul ; who because in this charge he was separate from the rest of the Apostles , is therefore called the separate Apostle , as hath beene formerly noted . Yet this charge to preach to these , was committed unto Paul , not solely ; for Barnabas and others were his fellow-labourers in that Province : but unto Paul it was committed chiefly , as the principall person to conduct the functions of that Ministery . When they saw . i. e. When the chiefe persons at Jerusalem saw or perceived , that this charge was thus committed unto Paul ; and the meanes whereby they perceived it , was by giving audience to him and Barnabas , when they two declared in the Synod at Jerusalem , what miracles & wonders God had wrought among the Gentiles by them . See Act. 15.12 .

As the Gospel of the circumcision was to Peter . ] The preaching of the Gospel among the Jewes , who were circumcised was committed unto Peter . The charge of preaching to the Jewes was imposed , not upon Peter onely , but generally upon the Apostles at Jerusalem ; yet heere hee names onely Peter , because hee was the principall person in that Ministery , and naming him as principall , the rest of his fellow-laborers in that Ministery are to bee understood , as James , John , and Philip , who planted the Gospel in all the Cities of Samaria . Yet Peter was not so limited and restrained to the Jewes , as to preach to them onely , but chiefely ; for hee also might preach among the Gentiles , and did so , as appeares by his vision of the sheete , and his preaching thereupon to Cornelius who was a Gentile ; see Act. 10.11 . and afterward in this Chapter , vers. 11. Wee shall finde him at Antioch among the Gentiles . In like manner Paul was not so limited to the Gentiles , as to preach to them onely , but chiefely ; for hee had also power and authority given from God to preach among the Jewes , who were the children of Israel . See Act. 9.15 . Heerein Paul doth not onely exempt himselfe from all subjection unto Peter , but doth tacitly equall himselfe to Peter , and in a manner prefer himselfe above him ; forasmuch as Pauls Province of preaching the Gospel to the Gentiles was far the larger of the two ; because it was extended over all the World .

VERSE 8.

Text. For he that wrought effectually in Peter to the Apostleship of the Circumcision , the same was mighty in me towards the Gentiles .

Sense .

He. ] i. e. God by his spirit and grace .

That wrought effectually in Peter . ] i. e. Who enabled Peter to the Apostleship .

Was mighty in me . ] i. e. Enabled me .

Reason .

These words are inserted to insinuate another ground or cause of his equality to the chiefe Apostles , and of his reception into their fellowship ; namely , that as his Commission was equall to Peters , so his execution of it , was equally divine , and equally effectuall ; for the same God enabled both .

Comment.

Gods efficacy in the Ministery of Peter . and of Paul .

HEE that wrought effectually in Peter to the Apostleship of the circumcision . ] He plainly intimates that the agent whom heere hee understands , is the Almighty God ; for the Verbe whereby hee expresseth the action , doth properly imply a divine Agent . Hee that wrought effectually in Peter . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. he who enabled Peter , or was effectuall in or by Peter : But why it should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the dative case without the preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as elsewhere is commonly added to the Verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is not worth the enquiry ; for whether we make Peter the subordinate cause upon whom God was effectuall , or the instrumentall cause by whom God was effectuall , it comes all to one sense : because these are but severall expressions of Gods efficacy in Peters Ministery . But that God was the supreame Agent or principall efficient in this efficacy , it appeares from the nature of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which in the sense of the Scripture , doth principally signifie that working , whose principall Agent is outward and Divine , and whose action is inward and potent ; and this is commonly done , when God by his spirit workes upon our spirit ; by exalting our spirit to that action , whereto by naturall strength it could never attaine , and by blessing the finall effect beyond that power which by us was applyed to the meanes . And this word is also in Scripture opposed meanly to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to cease or rest from working , by being actually idle , or doing nothing : But extreamely it is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to defeate , or disable , by rendring a thing so ineffectuall or impotent , that it remaines deprived of all inward power to produce any outward act . To the Apostleship . i. e. to the exercise or Function of the Apostleship , and to the efficacy thereof upon others by his exercise of it ; for to both these Peter of himselfe was unable , had he not beene super-enabled by a divine power . q. d. As the authority of Peters Apostleship to preach the Gospel unto the Jewes , was divine , for God had committed that Gospel unto him ; so Peters efficacy in the execution of his Apostleship , was divine also ; for he did not execute by vertue of his owne abilityes and naturall parts , but by the speciall grace of God , who by his spirit wrought effectually in him for the execution and successe of his Ministery . Now this Divine efficacy whereby God enabled Peter to his Apostleship , appeared chiefely three wayes . 1. By his Preaching , when at one Sermon of his three thousand persons were converted , Acts 2.41 . 2. By his Miracles , as his restoring of the Cripple , Acts 3.7 . his destroying of Ananias and Sapphira , Acts 5. his healing of Aeneas , and raising of Dorcas , Acts 9.34.40 . 3. By his deliverance , when God by his Angel delivered him out of prison from the hand of Herod , who meant to slay him , Acts 12.6 , 7.

The same was mighty in me toward the Gentiles . ] Was mighty in me . i.e. Enabled me ; for the word in the Originall is the same , whereby Gods efficacy was expressed in Peter . Toward the Gentiles . i. e. To my Apostleship among the Gentiles ; for the word Gentiles is opposed to the word Circumcision in the former clause of this verse , which there supposed for the Jewes . q. d. The efficacy of my Apostleship was divine also , wrought by the same grace of the same God , whose spirit was as powerfull and as effectuall in me as in Peter ; so that betweene Peters authority and mine , betweene his ability and mine , and betweene his successe among the Jewes , and mine among the Gentiles , there is no difference , or disparity ; seeing all are equally divine , and all meere graces from the same spirit of God . Now this divine efficacy upon Paul to his Apostleship , consisted chiefely in his travels to preach the Gospel among the Gentiles , even at the Emperors Court : in his miracles which hee wrought for the confirming of his Doctrine ; in his afflictions which hee suffered , and in his deliverances from persecution ; in all which particulars hee was extraordinarily supported by Gods gracious assistance , as appeares by his history in the Acts of the Apostles . And heere againe Paul makes himselfe equall unto Peter , in that both their abilities for the exercise of their Ministery proceeded from the same supernaturall and divine power .

VERSE 9.

Text. And when James , Cephas , and John , who seemed to be pillars , perceived the grace that was given unto mee , they gave to mee and Barnabas the right hands of fellowship , that we should goe unto the Heathen , and they unto the Circumcision .

Sense .

Cephas . ] i. e. Peter .

The grace . ] viz. Of the Apostleship .

Fellowship . ] viz. In the Apostleship .

Should goe . ] i. e. Should exercise our Ministery ; in the Greeke the Verbe is silenced .

Reason .

Another argument of his equality with the chiefe Apostles , together with another ground or cause how it came to bee acknowledged ; namely , that when they perceived the grace of his Apostleship , they acknowledged it by giving to him and Barnabas the right hands of fellowship .

Comment.

The chiefe Apostles then at Jerusalem . and their attribute . their acknowledgement of Paul & Barnabas , and society , or equality with them . Of giving the right hand .

AND when James , Cephas , and John . ] The names of the chiefe Apostles then resident at Jerusalem . James . i. e. James the yonger , or the lesse , whom hee mentioned before , and gave him the attribute of the Lords brother , cap. 1. ver. 19. He names him heere in the first place ; therefore as it seems , because he was constantly resident at Jerusalem , and President in the Synod there , for upon the controversie about Circumcision he gave the sentence . Cephas . i. e. Peter : who was the brother of Andrew , and whose proper name was Simon ; but Cephas ( which in sense is all one with Peter ) was his sirname : for Cephas is but the Syriack word , and Peter the Greek word , which in English signifie a Stone ; so that Cephas , Peter , and Stone , are three severall words in three severall Languages , which signifie one and the same thing , the name whereof was given unto Simon for a sirname : for in Scripture it is often declared , that Peter was the sirname of Simon . See Act. 10 . 5.18.3● . and Act. 11.13 . And this sirname of Cephas or Peter , which is by the Evangelist interpreted a stone , was given unto Simon by Christ , when Christ first beheld him , being presented unto Christ by his brother Andrew John 1.42 . But seeing Paul mentioneth Simon by the 〈◊〉 of Peter , in severall passages of this Chapter , both before and after this verse , why doth he heere , and heere only , call him Cephas ? The reason may bee , because hee mentioneth him heere joyntly with other men whose names were Syriack as well as that of Cephas ; for that is Pauls manner , that when hee speakes of Simon alone by himselfe , hee calls him by his sirname of Peter ; but mentioning him among others , hee commonly calls him Cephas . See 1. Cor. 1.12 . and 1. Cor. 3.22 . and 1. Cor. 9.5 . and 1. Cor. 15.5 . John , i. e. John the Apostle , who was one of the twelve , and the beloved Disciple , who is commonly called the Evangelist , partly to distinguish him from John the Baptist , and partly because hee wrote that Gospel which goes under his name : hee also wrote three Canonicall Epistles , and the Booke of the Revelation ; hee was the sonne of Zebedee , and Brother of James the Elder , whom Herod put to death , Act. 12.2 . Besides this John , and John the Baptist , there was another John sirnamed Marke , whom Paul and Barnabas tooke for their Minister , and fell into some dissention about him , of whom , see Act. 12.25 . and Act. 13.5.13 . and Act. 15.37 .

Who seemed to bee Pillars . ] Having discovered and specified by name the persons , of whom before it was sayd in generall , that they were chiefe men who were of reputation , and who seemed to bee somewhat ; hee now determines in particular what they seemed to bee ; namely , to bee pillars , i. e. principall persons in the Church of God , who of that edifice whereof Christ is the foundation , were in a manner the maine supporters , whereby the Christian Religion and the truth thereof was sustained and upheld , against all persecutors who openly opposed it , and against all false Teachers who secretly undermined it . For as the Tabernacle and the Temple was supported by pillars : So the mysticall building of Christ , is under Christ , supported by the Ministers thereof ; and as the Church is elsewhere called the pillar of truth , 1. Tim. 3.15 . Because therein and therein onely the truth of Religion is preserved ; for out of the Church wee seeke in vaine for any true Religion : So the Ministers are the pillars of the Church , by whose Doctrine and Ministery the Church is preserved . Yet James , Cephas , and John have heere from Paul this attribute , that they seemed to bee pillars , according to the language or speech of his adversaries , because unto them these Apostles onely seemed to bee the onely pillars ; not that they were not as they seemed , or not that they seemed not so unto Paul but because they were not the only men that either were , or seemed so ; and because his adversaries who in the poynts controverted , dissented from the Apostles , abused their reputation of being pillars , on purpose to deceive the Galatians , and to debase the reputation of Paul , as if hee were no pillar , or no supporter of the truth .

Perceived the grace that was given unto mee . ] The grace . viz. of my Apostleship , or of my being an Apostle unto the Gentiles ; for that was the matter whereof hee spake last before , when hee sayd that the Gospel of the uncircumcision was committed unto him ; and that God was mighty in him toward the Gentiles . This his Apostleship hee calls a grace , because the office thereof was conferred upon him from God by Christ , by no other title , then by the grace of God ; as is further implyed in the word given : Because all gifts of what nature soever proceede from the grace and favour of the giver . Paul of himselfe was unsufficient for this Function ; for hee was ignorant of the Gospel , till such time as it pleased God to reveale Christ unto him ; and above all other men hee was unworthy of it , because hee was a persecutor of those persons who sustained it , and of the Church , for whom the office was ordained . So that unto Paul his office in the Apostleship was free grace , because hee no way desired it , and meere grace because hee no way deserved it , and abundant grace because hee deserved the contrary . Hence elsewhere hee calls his Apostleship by the name , not onely of grace , but of grace exceeding abundant . See and compare Rom. 1.5 . and Rom. 15.15 . and 1. Tim. 1.14 . But hee mentions it here by the name of grace , to continue his Argument for the Divinity of it ; for seeing the Gospel was committed or entrusted unto him , seeing God was mighty in it toward the Gentiles , and seeing it was a gift unto him proceeding from Gods graces , therefore certainly it must needs be divine .

They gave to mee and Barnabas the right hands of fellowship . ] They , i. e. James , Cephas , and John , who seemed to bee pillars , Gave mee and Barnabas the right hands of fellowship , i. e. acknowledged me and Barnabas for their Peeres and equalls , for their com-Ministers and fellow-Apostles ; and in testimony thereof gave us their right hands . And these words for their coherence must be referred backward unto these words at the 7. verse , But contrariwise , q. d. James , Cephas , and John , who seemed to be pillars and were pillars , and by your false Teachers were pretended to bee the only pillars , were so far from discovering any further light in the Gospel , or from adding any knowledge unto mee therein , as if I had beene their Disciple , who had learned something from them , that contrariwise , even they themselves acknowledged both mee and Barnabas to bee pillars also , even their equalls and fellowes in the Apostleship , and signed our fellowship under their hands by giving us their right hands upon it ; thereby to testifie unto the world , that our authority , ability , and efficacy for the Ministery of the Gospel was equally divine with theirs , all proceeding immediately from the grace of God , which unto mee was exceeding abundant . The giving of the right hand was among the Hebrewes an ordinary and solemne forme whereby to expresse equality and fellowship ; for by this forme Jehonadab associated himselfe into the fellowship and company of Jehu , by giving him his hand , 2. King . 10.15 . And thus Tobias was marryed to his wife Sara , by the joyning of their hands , Tobit . 7.13 . For this solemnity of joyning the right hands in marriage is not onely ancient , but very proper ; because marriage is the most originall and naturall society or fellowship of mankinde , which is also called Wedlocke , because thereby two persons like two hands clasped , are so linked and locked together , that they are incorporated into one body ; or as Christ termeth it , whereby twaine are no more twaine but one flesh , which God hath joyned together , Mat. 19.6 . Which Conjunction is expressed and signified by the mutuall conjoyning of their right hands , a part of the body for the whole ; and the right hand being the principall instrument of strength and action , doth further argue the mutual promise of that mutuall helpe , which God respected at the Creation , in making the woman a helpe meete for the man , Gen. 2.18 .

That wee should goe unto the heathen , and they unto the circumcision . ] Should goe . In the Greeke there is no Verbe expressed : but is well supplied in our last English translation . Should goe ; for the very same supply is in the Italian and French translations ; although the Syriack and some Latines supply it somwhat more emphatically thus , should exercise our Apostleship ; for this expresseth the action or end of their going , q. d. Upon their hands given us , this agreement was further concluded between us , that we should exercise the Ministery of our Apostleships distinctly ; I and Barnabas by preaching among the Gentiles , and they among the Jewes . And this order wee concluded , not originally from our selves , but consequently and subordinatly to that former Ordinance of God , whereby the Gospel of the uncircumcision was committed unto mee , as the Gospel of the circumcision was unto Peter ; as it is before , vers. 7.

VERSE . 10.

Text. Onely they would that we should remember the poore , the same which I also was forward to doe .

Sense .

Remember . ] viz. To collect almes among the Gentiles .

The poore . ] viz. Of the believing Jewes in Judea .

Reason .

An exception from his formal universall negation of adding nothing to him at Jerusalem ; excepting onely this , that we should remember the poore of Judea .

Comment.

To remember , put for taking care . Ministers must be care full for the poore .

ONely they would that wee should remember the poore . ] They would ; In the Greek there is no Verb expressed , nor none supplied in the French translation : but in the Italian it is supplied thus , They admonished ; which word in our English apprehension is somewhat too high ; for equalls and fellowes doe not admonish , or at least in this sense ; and therfore our English supply is more proper , they would , or requested .

Remember . ] i. e. Be carefull , viz. to make provision for the poor , by collecting almes for them ; for to remember is often used both in the Scripture and in our vulgar speech for being carefull ; as contrarily to forget is used for be negligent . The poore . i. e. those poore Christian Jewes in Judea , who believed the Gospel , and were driven into poverty either by the fury of the persecution there , or by the misery of the famine , against they had formerly beene supplied by a collection at Antioch , brought from thence to Jerusalem by Paul and Barnabas , as was noted before . q. d. All that which the Apostles at Jerusalem added there unto mee and Barnabas , was onely this , ( and yet this was no matter of Doctrine , but of common Charity ) that wee should be mindfull and carefull of the poore among the believing Jewes , who lived in Judea , to collect almes for them among the believing Gentiles ; whose duty it was to minister to the Jewes in carnall things , because they were made partakers of their spiritual things . Rom. 15.27 . And this was all our message from the Apostles to the Gentiles , onely to collect almes among them , and not to impose any legall ceremonies on them .

The same which I also was forward to doe . ] The same which . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Relative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here redundant according to the manner of the Hebrewes , as it is elsewhere in divers places . See Mat. 6.4 . and Act. 10.38 . and 1. Pet. 2.20 . q. d. This care for the poore wee willingly undertooke and carefully executed the charge thereof , not failing in any place where wee could make any advantage for a collection in their behalfe ; as bound to this office not so much by any obligation layd on us by the Apostles , as by the Law of Charity . And heereunto there needed no Memento unto me ; for I for my part endeavoured it before , and faythfully continued the practice of it afterward . See Rom. 15.25 , 26. and 1. Cor. 16 , 1. and 2. Cor. 8. per tot . and 2. Cor. 9. per tot . And I suppose that Barnabas also continued it for his part , though of him I can averre nothing for certaine : because he and I departed one from another at Antioch , and exercised our Ministery among the Gentiles severall wayes , for hee went toward Cyprus , and I toward Syria , Act. 15.39 .

VERSE 11.

Text. But when Peter was come to Antioch , I withstood him to the face , because he was to be blamed .

Sense .

Withstood him . ] i. e. Reproved him .

To the face . ] i. e. Openly in a publick audience , and before his face , or in his presence .

To be blamed . ] i. e. To be condemned .

Reason .

Another maine argument to assert his authority and his doctrine to be divine ; for having formerly declared his action at Jerusalem with the Apostles , and therein shewed that he was no way inferiour to any of them ; but that the chiefest of them acknowledged him for their equall and fellow-Apostle ; hee now relates another action of his at Antioch ; where hee dealt with Peter as superiour unto him , in reproving him publickly for a matter concerning the former Ceremonies , and in shewing Peter his errour therein . Whereby he would infer that he learned no point of doctrine from Peter , but rather Peter was instructed by him .

Comment.

Peter at Antioch was opposed by Paul . and justly blamed .

BVT when Peter was come to Antioch . ] The time of this history of Peters comming to Antioch , hath no certainty from the Scripture , that I can finde : yet the greatest probability is , that it was after the Councell or Synod at Jerusalem , concerning the acts whereof Paul hath treated hitherto : because this is most agreeable to Pauls narration in recounting all his actions with the Apostles ; wherein hee seemes to follow the order and course of time according whereto they fell out for after the dissolution of the Councell at Jerusalem , Paul and Barnabas immediately returned with Decrees unto Antioch , where for a time they continued teaching and preaching the word of the Lord , Act. 15.35 . During this their continuance at Antioch , very probable it seemes that Peter might come thither , and then might bee the time of the action related heere betweene him and Paul ; because Barnabas who was also carried away with the dissimulation of Peter and other Jewes , was then with Paul at Antioch ; after which time wee never finde them together ; for upon their next departure from Antioch , which was not long after they finally departed one from another , by reason of their dissenting about John their Minister , as hath beene formerly noted . And although Paul afterward came againe to Antioch , and spent some time there , as appeares , Act. 18.22.23 . Yet this action with Peter could not bee then , because then Barnabas was not with him .

I withstood him to the face . ] Withstood . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Literally , I resisted or withstood ; but the sense is , I reproved ; and this appeares partly from the reason in the near words , why hee withstood ; namely , Because hee was to bee blamed . ] For to withstand one to bee blamed , is to reprove him ; partly from the speech wherewith hee withstood him , which at vers. 14. such the forme of a Reproofe ; and partly from the nature of Reproofe , for all Reproofe is a verball resisting or withstanding , but not contrarily ; so that the generall word withstood , is heere put for the speciall reproved . To the face . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . before his face , face to face , or in his presence ; for one of those wayes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is elsewhere rendred in our last English Translation . See Luke 2.31 . and Act. 3.13 . and Act. 25.16 . and 2. Cor. 10.1 . Yet this Reproofe was not private , in the presence of Peter alone , betweene him and Paul alone ; but publick in the presence also of many others , as it will appeare afterward , vers. 14. Neither was it dissembled or feigned betweene them , to cast a feare upon the believing Jewes , in seeing Peter thus reproved , as Jerome pretends it ; but it was serious and reall with intent to reprove not onely the Jewes , but Peter also ; for otherwise Paul should have used one dissimulation wherewith to reprove another ; seeing the thing it selfe which hee reproved was a dissimulation ; as afterward it will appeare , vers. 13. q. d. When I was at Jerusalem , Peter reproved not mee , either for my Doctrine or for my Conversation ; but when Peter came to Antioch , I reproved him for his Conversation ; and I condemned a carriage of his , not clancularly behinde his back , nor generally in tearmes indefinite ; but particularly and openly even in his presence to his face . For I was confident of my authority to reprove him , and of my equity in the cause of it ; which otherwise I should never have done in that manner , had I beene conscious to my soule , that in poynt of the legall Ceremonies , his judgement was contrary to mine . For then , though his fact had disliked mee , I should not have dared to have reproved him openly to his face , as knowing that way would availe mee nothing , but to make my cause worse , and render me odious .

Because hee was to bee blamed . ] A reason in generall of the former words , why hee reproved Peter before his face ; namely , because hee was to bee blamed . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Literally hee was condemned ; for so elsewhere the word is alwayes rendred in our last English Translation . See 1. John 3.20 , 21. For hee that reproves another man , doth give as it were a judgement or sentence against him , which the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and wee Blaming or Condemning . But really the sense is , not preteritively , that hee was blamed before Paul reproved him , but futurely , hee was to bee blamed ; when Paul did actually reprove him , then hee was worthy of reproofe , and deserved to bee blamed . For many time a Greeke participle passive of the preter tense is in imitation of the Hebrewes , put for a Noune verball ; which the Latine sometime expresseth by the future in dus ; and wee in English thus , is or was to bee , so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are saved i. e. which are to bee saved , 1. Cor. 1.18 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in them that perish , i. e. in them that are to perish , 2. Cor. 2.15 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . them that are sanctified , i. e. them that are to bee sanctified , Heb. 10.14 . and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to bee reserved , 2. Pet. 2.4 , So heere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee was blamed , is rightly rendred , hee was to bee blamed . q. d. I reproved Peter , because concerning some of the legall Ceremonies his carriage was so various and different from it selfe , that although in one respect he was to be commended , yet in another he was to be blamed .

VERSE 12.

Text. For before that certaine came from James , hee did eate with the Gentiles ; but when they were come , hee withdrew and separated himselfe , fearing them which were of the Circumcision .

Sense .

Certaine . ] i. e. Believing Jewes , who were but weake Christians , and observers of the legall Ceremonies .

Did eate . ] Viz. All manner of meates indifferently .

With the Gentiles . ] i. e. With the Christian Gentiles , after their manner , and in their company , who made no distinction of , meats , as did the Jewish Christians .

Withdrew and separated himselfe . ] Viz. From eating with them , after their manner , and in their company .

Fearing them . ] i. e. Fearing to offend or grieve them .

Reason .

Of the Circumcision . ] i. e. The believing Jewes , who yet were observers of Circumcision .

A more particular reason why hee reproved Peter , expressing the fact for which hee was to bee blamed ; namely , because hee knowing that the legall difference of meates was ceased , yet withdrew himselfe from eating indifferently all manner of meats in the company of the Gentiles , and after their manner , and restrained himselfe only to the Jewish meats .

Comment.

Peter eates with the believing Gentiles , and afterward withdrew from them . fearing to offend the believing Jewes , who yet conceived themselves bound to the Law .

FOR before that certaine came from James . ] These were by their birth Jewes , who had been bred up in the Jewish Religion : but by their faith they were Christians : but as it seemes , so lately converted , that they were yet but weake in the faith , and therefore continued observers of the Jewish ceremonies . These men came to Antioch from Jerusalem while Peter was at Antioch : but whether they came thither as Emissaries sent from James , or as voluntaries of their owne accord , either as spies or for other businesse , it appeares not from Scripture : Yet from James they are said to come , either authoritatively , because they might have some direction or addresse from him : or locally , because they came from the Church at Jerusalem , where James was the President or chiefe Pastor .

He did eate with the Gentiles . ] He did eate . i. e. Peter did freely eare any manner of meates , though forbidden by the Law of Moses . With the Gentiles ; with the Christian Gentiles , in their company , after their maner , and of their meates , altogether as they did eate , who observed not the differences of meats , nor other legall ceremonies . This action of Peter was very commendable ; for although the Jewes by their Law esteemed it unlawful to eate of some meates , supposing themselves thereby polluted , because they were forbidden by the Law of Moses : yet unto the Christians of all sorts , to whom the Law was now expired , it was by the Gospel fully allowable to eate of any meate : and particularly unto Peter it was most warrantable , by reason of his vision of the great sheet , wherein were all maner of meates , as Beasts , creeping things , and Fowles , which God had cleansed , commanding him to kill and eate . See Acts 10.11.12.13 .

But when they were come , hee withdrew and separated himselfe . ] When those Christian Jewes were come from Jerusalem to Antioch ; Peter who before did there eate with the Christian Gentiles , did then privily withdraw and separate himselfe from the company , and from the fare of the Christian Gentiles , carrying himselfe as a strict observer of the Legall Ceremonies , and particularly of the differences of meates . This action in Peter was the thing that was blameable , and for which hee was by Paul reproved ; for by this fact , Peter might and did very much blemish the truth and sincerity of the Gospel , by endangering the liberty therof ; whilest by his ouermuch indulgence to the Jewes who were the minor part , he seemed to betray the liberty of the Gospel , and to give occasion of scruple to the Christian Gentiles who were far the major part , and far more considerable .

Fearing them of the circumcision . ] The occasion of Peters fact in withdrawing himselfe from eating with the Christian Gentiles ; namely , because he feared those Christian Jewes of the Circumcision , who came from James and were yet but weake Christians , and were consequently earnest observers and defenders of the Legall Ceremony , particularly in the point of meates . And he feared them to incurre their displeasure , or to give them offence by alienating their mindes both from himselfe , and from the Doctrine of the Gospel ; for they might censure him as a transgressor , & a desertor of the Law , which censure would much blemish Peters authority , wherein the Church was much concerned . This purpose of Peter to comply with the Christian Jewes , was not in it selfe sinfull , but only somwhat improvident : because thereby he too much neglected the edifying and confirming of those Christian Gentiles with whom he conversed , who were much the major and more considerable part , whereof somwhat more afterward . Hence it appears , that by the Decrees passed in the Synod at Jerusalem , the Christian Jewes did not yet understand or conceive themselves disobliged from the legall Ceremonies ; but onely that the Gentiles on whom the Law of Moses was never imposed , were by those Decrees excused from those Ceremonies ; ( though all believed not this neither ; ) for in that Synod the debate was onely concerning the Gentiles and not the Jewes ; as it plainely appeares , Act. 15.10.11 . Although Peter arguing in the Synod that the yoke of the Law was not to bee layd upon the Gentiles , doth produce such Arguments , as make no more for the Gentile then the Jew , or prove the Jew no lesse loose from the Law then the Gentile ; and the truth it selfe declares , that unto both people was proposed the same way to salvation by Christ . Neither was the condition of the Gentile in this respect , to bee better then that of the Jew , to whom the Grace of Christ was by the promise of God peculiarly engaged ; but the condition of the Gentile had beene better , if unto the Jew the observance of the legall Ceremonies had been necessary to salvation , and not unto the Gentile . But ( as wee sayd ) the Christian Jewes conceived not themselves to bee yet freed from those Ceremonies , as may easily bee gathered from the speech of James to Paul . Act. 21.20.21.24.25 . Peter therefore being a Jew by Nation should have offended those Christian Jewes who came from Jerusalem to Antioch , if they had perceived him either conversant among the Gentiles , or negligent of the Jewish Ceremonies .

VERSE 13.

Text. And the other Jewes dissembled likewise with him , in so much that Barnabas also was carryed away with their dissimulation .

Sense .

Other Jewes . ] Viz. Who lived before at Antioch , and there did eate with the Gentiles .

With him . ] i. e. With Peter .

Carryed away . ] i. e. Did also withdraw and separate himself from eating with the Gentiles .

Reason .

An Aggravation of Peters fact , specifying the offence of it , that it was Dissimulation , and declaring the Event of it , that it was an ill example unto others .

Comment.

The dissimulation of Peter , and of the believing Jewes , and of Barnabas , how far excusable .

AND the other Jewes dissembled likewise with him . ] The other Jewes . i. e. Not those Jewes who came from James ; for they believed it necessary wholly to abstaine from eating with the Gentiles ; and to comply with their infirmity , Peter had withdrawne himselfe ; they therefore cannot bee sayd to dissemble with Peter in following his example , though they conformed to his way , whatsoever their judgement was concerning the Jewish Ceremonies . But by the other Jewes , hee understands those Christian Jewes , who living at Antioch before , did usually converse with the Gentiles , eating all manner of meats after the Gentile-manner ; for these seeing Peter withdraw , withdrew likewise , and therein dissembled with him . Dissembled likewise with him . The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. literally , condissembled , or joyntly dissembled ; but is well rendred , by dissembled likewise ; because the dissimulation was not joyntly equall ; but Peter therein was principall , and the other Jewes were accessories unto him , by following his example and dissembling in like manner . And this fact of Peter is condemned by Paul for D●ssimulation ; because Peter , whose judgement was , that the legall Ceremonies were not to bee necessarily obs●rved , did notwithstanding observe them , and seemed so to doe , as if hee had judged their observance necessary : Yet hee declared not his judgement that way by any words , but by his fact ( for dissembling is a fault somewhat different from lying ) and by the example of his fact , the other Jewes were carryed into the same dissimulation .

Insomuch that Barnabas also was carried away with their dissimulation . ] A further aggravation of this fact from the event of it . q. d. This dissimulation of Peter and of the other Jewish Christians with him , was like a violent torrent , that swept all away with it , to follow the like example one after another , till it also carryed away Barnabas , mine own companion , who stood throughly acquainted with my Doctrine , who had travelled with mee among the Gentiles , and had taught them their liberty from those legall Ceremonies , whom it highly concerned to confirme them in the truth , and not to weaken them by his example . Hence appeares the errour of those Writters who in this place labour excessively to free Peter from all blame ; for because Peter was an Apostle , and had received the Holy Ghost , therefore in matter of truth hee was infallible ; but it followes not therefore necessarily , that in matter of fact hee was also unblamable ; and this was not an errour in judgement , for his judgement was right , as appeares by his delivery of it in the Synod at Jerusalem ; but it was an infirmity in fact , whereinto hee fell through inconsideration ; for wee read heere that he was actually blamed , and the fact is discovered for which hee was blamed , that it was a dissimulation ; the example whereof was of great force to involve others in it . And they who labour to excuse him heerein , doe but free Peter to blame Paul ; for therein they overthrow all Pauls argument , whereby in blaming this fact of Peter , hee would vindicate the authority of his Apostleship , against the calumny of his adversaries ; for if Peter were not too blame , then Paul was too blame , in using this argument .

VERSE . 14.

Text. But when I saw , that they walked not uprightly according to the truth of the Gospel , I sayd unto Peter , before them all , If thou being a Jew , livest after the maner of Gentiles , and not as doe the Jewes , Why compellest thou the Gentiles to live at doe the Jewes ?

Sense .

They. ] i. e. Peter , Barnabas , and the other Jewish Christians , who dissembled likewise .

Walked not uprightly . ] But dissembled and halted between Jewes and Gentiles .

Vnto Peter . ] i. e. To the principall person in fault .

A Jew . ] Viz. By birth , but a Christian by faith .

Livest after the maner of the Gentiles . ] i. e. Didst live so very lately , using thy liberty of meats .

Why compellest thou ? ] Viz. By the example of thy fact .

The Gentiles . ] i. e. The Gentile-Christians .

The Jewes . ] i. e. The Jewish-Christians .

Reason .

The forme or maner of Peters reproofe , declaring in particular the fault of his dissembling ; namely , that hee walked not uprightly according to the sincerity of the Gospel .

Comment.

Peters offence or fault , ( Legall Ceremonies why abrogated . ) censured publickly and sharply . To Gentilize , ( Compulsiō by Exāple . ) To Judaize , and the danger thereof . A Digression . Three Parties of Christians . 1. The sincere Christian his Cariage . Examples of such . 2 The Judaizer his Cariage . Examples of this Sect , the Cause of it , the Effect of it . 3. The Gentilizer . The diversity of this Sect , Their cariage . Examples of it . The Cause , and effect of it . Some agreements betweene the Judaizers & Gentilizers . 1 Both were Christians , 2 Both erroneous , 3 Both contentious , 4. Both malicious . 5. Both Tares in Gods field . Yet not to bee extirpated .

The carriage of the sincere Christian towards Sectaries . 2. Nor condemn them , 3. Nor offend them , 4 but to love them . Examples of this cariage , and in what cases it abateth . Judaizers of two sorts . 1 Natively Jewes , 2 Natively Gentiles , who exercised the Ministery , for by-respects , and are bitterly reproved .

BUT when I saw . ] The adversative particle but signifies , that the carriage of Peter was averse and contrary to the minde of Paul , who addressing himselfe to reprove it publickly , doth first professe his observance of the fact , that hee saw the fault of it , and saw withall just cause to reprove it . For it had not beene reason , to reprove publickly so great a person as Peter , by way of heare-say , from the bare suggestion of others ; that therefore the reproof might not seeme unreasonable or inconsiderate , hee first declares , that hee himselfe saw the fault , and tooke speciall notice of it .

That they walked not uprightly according to the truth of the Gospel . ] Walked not uprightly : the Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. literally , footed not uprightly , or walked not with an upright foot , which he opposeth to their dissimulation mentioned in the former verse ; because all dissembling is halting , and all halting is contrary to walking uprightly . And the sincerity or truth of the Gospel was the line or levell , whereby they were to walke , and according whereto if they did walke , their walking would be upright . But their conversation was not conformable to the incorrupt and sincere doctrine of the Gospel ; for they declined from the right path of it , halting , as it were , between the Law and the Gospel , leaning one while to the necessity of the Law , and another while to the liberty of the Gospel . The fault therefore by Paul reproved , was , that Peters fact might and did prove some hindrance to the progresse of the Gospel ; while Peter by his overmuch indulgence to the Jewish Christians , did endanger the verity and liberty of the Gospel . If an offence must needs have beene given one way or other , safer it had beene to have offended the Jewish Christians there , then to have given those of the Gentiles an occasion to stumble , and to question that doctrine which hitherto they had learned ; for when we are necessitated betweene two scandals , the greater is more to be declined then the lesse . And besides , it was a thing most reasonable , that Peter and the rest of the Apostles should at last deale more freely and openly with the Jewish Christians , in leading them on by degrees to the sincerity and truth of the Gospel in this particular ; especially seeing formerly the Jewish Christians of Jerusalem , where the offence was most to be feared , were sufficiently instructed by Peter and James , that the Legall Ceremonies were not necessary to salvation . For it was Gods good pleasure that upon his new Covenant , the Ceremonies of the old should cease , to the end that all Nations both Jewes and Gentiles should bee confederated under one Covenant , and be incorporated into one body , whereof Jesus Christ should be the Head ; which could never be done , so long as those Ceremonies were of force ; for while they were in being , men could hardly , or not at all , conceive how that old Covenant could bee antiquated and expired . Besides , wheresoever there remaine most Ceremonies , there is commonly more superstition , then true and sound Religion : because betweene Ceremony and Verity there is a kind of antipathy . This point not being rightly understood , the benefit conferred upon us by Christ , and the way of the new Covenant in justifying us by faith , can never bee rightly conceived , as may easily bee collected from this Epistle . Wherefore it concerned the rest of the Apostles to afford their assistance unto Paul , who chiefly laboured in this , that at the least the Jewish Christians might not subduce and separate themselves from conversing and accompanying with their brethren of the Gentiles ; especially seeing Peter had already practised it before , and might have continued alwayes to practise it ; for to him from Heaven this point was in speciall maner revealed ; and what grounds soever they were which induced Peter to eat with Cornelius and his family , the same were still in force to continue his conversation with the Antiochian Christians , who had in like maner received the Holy Ghost . Peter therefore should have persisted in conversing with his brethren of the Gentiles , whatsoever exceptions the Jewish Christians should take against it : or at least should have first notified his intention to the Gentile-Christians , that he desired to condiscend a little to the Jewish infirmity ; that the Gentiles might not bee troubled , if for a time he abstayned from their company ; that he did it not , because hee beleft those Ceremonies necessary to salvation , but only because his brethren of the Jewes were so perswaded . But Peter , as it appeares , neglected this caution , and stoutly dissembled the contrary ; for which Paul blamed him before them all .

I sayd unto Peter before them all . ] A circumstance of this reprofe from the place of it , that it was publicke . Before them all ; the Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. literally , before all men , or in the presence and audience of all : but in sense , publickly ; for these words are all one with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. before men ; which is opposed to secretly or privately . See Mat. 5.16 . and Mat. 6.1 . and Mat. 10.33 . and Luke 12.8 , 9. And he therefore spake to him before all ; because the knowledge of the matter concerned all ; for it concerned the Gentile-Christians , lest they should be troubled with the fact of Peter , and thence take occasion of erring ; and the Jewish Christians it concerned , lest they should persist to follow his example ; and besides this , the offence was exemplary and publicke ; and a publicke offence deserves a publicke reproofe . See 1. Tim. 5.20 . Yet in reprooving Peter thus publickly , Paul offended not against the order of brotherly reproofe , in that he first gave him no private admonition , because the publicke danger would not then admit that circumstance . But he directs his reproof unto Peter only ; because he was chiefly in fault ; for he was the authour of that dissembling , whereinto others were carried by his example ; and his Reformation being a person of so eminent authority with all , would soon reduce all the rest .

If thou being a Jew , livest after the maner of the Gentiles , and not as doe the Jewes . ] The forme of the reproof is by way of Interrogation , which therefore redounds to the sharper reprehension ; for in demanding a reason of his action , why he being a Jew compelled the Gentiles ? he seems to tell him , that he had no reason at all for his action , but rather his action was against all reason . Yet the Interrogatory of his reproofe is but one , and that one so concise that the language and the argument of it , is contained and couched under a marvelous brevity . q. d. seeing thou art a Christian Jew , and by vertue of thy Christianity hast relinquished Judaisme , and hast hitherto lived after the liberty of the Gentiles , eating all sorts of meats after their maner , for so thou didst eate , till certaine Jewes came from James ; why art thou now become so contrary to thy selfe , as to relapse back againe into Judaisme ? and in one fact to commit three offences ? for therein thou dissemblest with thine owne soule , seeing thou hast declared thy judgement to the contrary ; and therein thou confirmest the Jewish Christians in their infirmity , for by thy fact they will be hardened ; and therin thou compellest the Gentile-Christians to Judaize , for thereto they are forced by the example of thy fact and for feare of thee .

Why compellest thou the Gentiles to live as doe the Jewes ? ] Why ? some read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. how ? but it matters not at all what the Interrogation should be ; for although the words be Interrogatory , yet the sense is reprehensory thus , certainely thou art too blame in compelling , &c. Compellest thou ? The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. necessitatest , not by way of violence , but by way of example , whereby thou dost occasion and move them , and by thy fact dost impose a kinde of necessity upon them to doe the like , or at least that for fear of thee and of thy authority that dare not do otherwise . For he is sayd to necessitate or compell , who by force of reason or of example doth vehemently perswade or urge a thing to be done ; for in this sense the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used . See afterward cap. 6. vers. 12. and Luke 14.23 . and Mat. 14.22 . and Marc. 6.45 . and Act 28.19 . and 2 Cor 12.11 . The Gentiles to Judaize . i. e. The Christian-Gentiles to abstaine from certaine meats after the Jewish manner ; seeing neither that Ceremony nor any other part of the Law of Moses was ever by God imposed on the Gentiles , for that Law to them was never given nor never binding . q. d. Why dost thou now contrary to thy declared judgement , and to thy former custome , force the Gentiles to forsake their liberty , and to apply themselves to the Ceremonies and observances of the Jewish Lawes , whereto the Gentiles were never obliged ? this is not onely against all equity , but against the liberty of the Gentiles , and against the freedome of the Gospel . The Law of Moses did not now binde the Jewes , for by the accesse of the new Testament , the old ceased and was expired : much lesse should the Gentiles be compelled to it now being expired , seeing formerly while it was in force , it never obliged them . But so great was the authority of Peter , that any notable act of his was in a maner compulsory , to prescribe and impose upon others , especially when the rest of the Jewish Christians , and even Barnabas himselfe followed the example of it . Neither could all know that Peter herein dissembled ; for they might believe that he did it as moved in conscience , and that now he corrected that errour , whereinto before he somwhat swerved , in love and courtesie to the Gentile-Christians . Seeing then this fact of Peter might have occasioned great troubles , seeing it might have disquieted the consciences of many , and have much hindred the liberty of the Gospel ; therefore Paul had great reason to pluck off the vizard in publicke , and to discover before all men the person which Peter had assumed . For necessary it is , that even great Persons , when their example grows to a publick offence , should undergoe a publick reproof : yea , the greater they are , and the greater the danger that may arise from their example , so much the greater should our care be , that their authority which otherwise is to be maintained for the publicke good , be not turned to the publicke ruine .

Hence for our better understanding of the former foure verses and of divers passages in the Acts and Epistles of the Apostles , wee may and must observe , that in the Church of Christ there then were ( and still are , and ever will bee ) three sorts of Christians , or three severall parties , which agreeing all in the faith of Christ , differed much among themselves .

1. The sincere Christian , who was intirely and wholly a Christian , believing in Christ , and walking in Christ , or ( as from Pauls words in this verse they may bee described ) who believed uprightly , and walked uprightly according to the truth of the Gospel : edifying their faith , and composing their life , according to the Doctrines , Precepts , and Rules delivered by Christ and his Apostles . These laboured for the sincerity and purity of the Gospel , to preserve the truth therof clean and free from the admixture & leaven of all Religions & Opiniōs whatsoever , that therunto were alien and forraine . These were inoffensive , peaceable , and quiet , giving no scandall to any party who differed from them in judgement or practice ; not busying their mindes with foolish questions and fruitlesse disputes to no profit ; but exercising themselves not in the workes of the Law , but in the workes of their callings , and in the good workes of the Gospel , by doing all Offices and Services of Love , Charity , Equity , Mercy , Courtesie , and Kindenesse towards all men , but especially towards the houshold of faith , and chiefely one toward another . These were the children of the Kingdome , the good seede which Christ sowed in the field of the world ; and they were the Wheate among which his Enemy sowed Tares . Of this sort were the Friends , Landlords , and Companions of Paul , to whom and from whom in his Epistles hee sendeth salutes ; also Aquila , and Priscilla , and the Church in their house ; also the houshold of Cloe , of Crispus , Gaius , and Stephanas in the Church of Corinth ; also the house of Onesiphorus , and all those in the Church of Ephesus , whom Paul salutes in these words , Ephes. 6.24 . Grace be with all them that love our Lord Jesus Christ in sincerity ; and also those in the Church of Philippi , to whom hee writes thus , Phil. 1.9.10 . And this I pray that your love may abound yet more and more in knowledge , and in all judgement , that yee may approve things that are excellent , that yee may bee sincere and without offence , till the day of Christ .

2. The second party of Christians were the Judaizers ; for by that name Paul seemes to denote them heere , by using the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to judaize , or to live as doe the Jewes . These in respect of their faith were Christians , but by their life , they were Jewish ; for they did believe in Christ , yet they walked not uprightly according to the truth of the Gospell , but lived as did the Jewes . These labouring a compliance betweene Moses and Christ , did teach and professe , that the Law and the Gospel , the Old and New Testament were all one and the same ; or at the most , that the latter was but an addition or supplement to the former ; and that there was no coming unto Christ and to the Gospell , but by passing first through Moses and the Law . These were Operaries and Rituaries , i. e. so much for the Workes and Ceremonies of the Law , that they made Workes the cause conservant to continue justification ; and therefore after their faith and justification in Christ , to the end that they might continue and abide in that state , they continued in the Workes of the Law ; as in practising the use of Circumcision , in abstaining from divers meates both of Flesh , Fish , and Fowle , and especially from all meates that had beene offered unto Idolls ; in observing divers seasons , of dayes , moneths , times and yeares . And proceeding yet further , at last they came to this , that they made Workes also the cause procreant of justification , to constitute , create , and begin the state of it ; for therefore they urged their Workes , especially Circumcision upon the Gentiles , as necessary unto salvation .

Of this Sect were they who are mentioned , Acts. 15.1 . And certain men which came down from Judea taught the brethren and sayd , Except ye bee circumcised after the maner of Moses , ye cannot be saved . Certain men , i. e. certain Judaizers . And they who are mentioned here in this cap. v. 12. For before that certain came from James . i. e. certain Judaizers . Also they in the Church of Rome and of Colossa , whom Paul notes in his Epistles to the Romans and Colossians ; and they Phil. 3.2 . whom Paul there cals Dogs , evill workers , and the Concision ; and they in the Epistles to Timothy and Titus , who were given to Jewish Fables , to endles Genealogies and strivings about the Law . The Cause of this their Judaisme was at first , partly their zeal to the Law of Moses , whereof they acknowledged God himself the Author ; partly their envy and hatred against the Gentiles , that they should be made partakers of Gods grace in Christ ; from which by this meanes they endeavoured to discourage the Gentiles : But afterward this Judaisme was advanced , partly out of vain-glory to insult over the Gentiles in forcing them to the Laws and Customs of the Jews ; and partly out of policy , that living as did the Jews , they might enjoy the Priviledges of the Jews , and thereby not become liable to that persecution , which lay upon the sincere Christian . The Effect of this Judaisme was , that the walking therein was not onely an errour against the truth of the Gospel , but also a scandall against the growth of it , a damage and mischiefe to the planting and spreading of it ; for heereby it came to passe , that the unbelieving Gentiles were unwilling to receive it , and the believing Gentiles were ready to desert it .

3. The third party of Christians were the Gentilizers ; for so they may bee called ; seeing here in this verse Paul denotes them by this phrase , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to Gentilize , or ( as our English Translation renders it ) to live after the maner of the Gentiles . These also in respect of their faith were Christians , for they believed in Christ ; but in respect of their life they were Heathenish , because they walked not uprightly according to the truth of the Gospel , but lived after the maner of the Gentiles . For these labouring a compliance betweene Philosophy and Christianity , interserted , mingled , and blended the Gospel of Christ with Pythagorisme , and Platonisme , with Epicurisme , and Stoicisme . The severall Sectaries or followers heereof , either turning the grace of God into wantonnesse , or pretending to exercise their Christian liberty , were somewhat divided amongst themselves , not onely in their Doctrines and Opinions ; but also in their practice and conversation . For some ( as the Pythagorists ) abstained from Wine , drinking onely water ; they abstained from all kinde of flesh , eating onely herbes ; and they abstained from mariage , disallowing that state , & holding it good for a man ( especially a Philosopher ) not to touch a woman . Others ( as the Epicures ) were heerto so contrary , that they would abstain from nothing , not from bloud , nor things strangled , nor any kinde of flesh , eating meats offered unto Idolls ; not from fornication , nor incest , nor other uncleannesse ; not from drunkennesse at the Communion , 1. Cor. 11.21 . For in eating every one took before other his supper ; and one ( the Pythagorist ) was hungry , and another ( the Epicure ) was drunken . Yet these different sects agreeing all in the fayth of Christ , tolerated one another in other matters , as anciently they had done before their conversion , that in the maine they might all side against the Judaizer . Wherefore taking advantage of Pauls doctrine against works and boasting that Paul was their Apostle , as indeed he was , they became Fiduciaries , and Libertines . i. e. They were only for faith and liberty ; neglecting , despising , and disgracing works , as no way necessary to salvation , as no cause at all of Justification , neither procreant to constitute or build the state of it , nor conservant to continue and maintaine it .

Of this sect were they ( Rom. 14. ) who did eat only hearbs , and they who did eat all things . They ( 1. Cor. 1. ) who made divisions and contentions saying , I am of Paul , and I of Apollo , and I of Cephas , and I of Christ . They ( 1. Cor. 5. ) who were puffed up in the behalfe of the incestuous Corinth ; They ( 1. Cor. 6. ) who held fornication lawfull ; They ( 1. Cor. 7. ) who held mariage unlawfull or unexpedient . They ( 1. Cor. 8. ) who would eat meat offered unto Idols , and would eat it in the Idols temple ; They ( 1. Cor. 15. ) who denyed the Resurrection to come , and they at Ephesus who affirmed that it was already past ; They , Coloss. 2. who spoyled men through Philosophy , beguiling them in a voluntary humility , and worshipping of Angels . In a word , they in generall who are censured and taxed in the Generall Epistles of James , Peter , John , and Jude . The Cause of this their Gentilisme , was partly their vaine-glory in being gifted men and puffed up with the gifts of the Holy Ghost , as the gift of fayth , of knowledge , of tongues , and of prophesie : partly their Sensuality , in abusing their Christian liberty unto licentiousnesse and loosenesse , following their carnall appetite , and walking after the flesh : partly their Animosity , in opposing and crossing the Judaizer , whose doctrines and practises , especially that of Circumcision they detested and abhorred . The Effect of this Gentilisme was the very same with that of Judaisme ; for this walking or living thus after the maner of the Gentiles , was not only an error against the truth of the Gospel , but also a scandall against the growth of it , a damage and mischiefe to the planting and spreading of it , especially amongst the Jewes : for heerupon the event was , that the unbeleeving Jewes were unwilling to receive it , and the beleeving Jewes were ready to desert it , and by both the name of God and his doctrine was blasphemed .

Whereupon wee are further to observe , that these two last Christian parties , namely the Judaizers and Gentilizers , agreed in effect . For although betweene themselves they were extreamly opposite in many opinions and practises touching Religion , Policy , and Customes , whereby they became bitterly odious one to another ; yet under this opposition , there were many resemblances wherein they agreed . 1. Both were Christians ; for both embraced the fayth of Christ ; each acknowledged the grace of the Gospel , each pretended the truth of it , each endeavoured the growth of it , and each had a forme of godlinesse . 2. Both were erroneous ; for each labouring to make a compliance betweene the Gospel and that Religion from whence each was converted , they both corrupted , defiled , and leavened the sincerity of the Gospel ; wherein though both were opposite , yet both were in an errour . For opposite parties love to make their opinions extreamly opposite , i. e. not only contradictory , but quite contrary , till both become equally erroneous . To say in the sense of the Judaizer , that works did every way justifie ; and to say in the sense of the Gentilizer , that works did no way justifie , were opinions equally erroneous . In no case to eat of meat offered unto Idols , and in every place to eat meat offered unto Idols , were practises equally erroneous . And these two opposite erroneous Parties were the two Seminaries of all errors and sects in the Church of Christ : for since the first planting of the Gospel , unto this very day , what errour or what sect did ever trouble and vex the Church , which was not a branch either of Judaisme or Gentilisme .

3. Both were Contentious ; for each labouring to maintayne their owne errour , and each to obtrude theirs upon the other , they did both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. teach erroneously and corruptly , neyther of them consenting to the wholesome words of our Lord Jesus Christ , and to the doctrine which is according to godlinesse ; but doting about questions and strifes of words , whereof came envy , strife , raylings , evill surmisings , and perverse disputings of men of corrupt minds , and destitute of the truth , 1. Tim. 6.3 , 4 , 5. For their needles Controversies and foolish questions and doubtfull disputations , did commonly conclude and end , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. in vaine janglings , and vaine bablings , having no other profit but the subverting of the hearers . Yet in such contentions some of them were so arrogant or proud , and yet so ignorant or knowing nothing , that ( 1. Tim. 1.7 . ) they desired to bee teachers of the Law , understanding neither what they sayd , nor whereof they affirmed , i. e. not knowing which was the subject , and which the predicat of the question .

4. Both were malicious ; for each transgressing the Rules of Charity , whose office is , not to behave it selfe unseemely , but to beare all things , and to endure all things , they both walked in the way of scandall , giving mutuall offence , grieving , vexing , and wounding each others conscience . The Judaizer judged and condemned the Gentilizer for a prophane and wicked sinner ; and the Gentilizer despised and scorned the Judaizer for a superstitious and weake idiot . Whereupon at first they shunned one anothers company , each separating themselves , and each excommunicating the other from their Assemblies ; but at last they laboured to extirpate and destroy one another . For in after times , when the Heathenish persecution against the Christians ceased , then these two opposite Christians fell to persecute one another ; and wheresoever either party prevailed , that condemned the other of Heresie , and the other exclaimed against that for Tyranny . Thus one toward another , these two opposite parties were ravening Wolves in sheepes clothing .

5. But in respect of the sincere Christian , both were the Tares or the children of the wicked one , which Sathan the Enemy of Christ sowed among the Wheat in the field of Christ . For as a right faith and a holy life is the seede and Wheate of Christ : So Errours and Vices in not walking uprightly according to the truth of the Gospel , how opposite or contrary so ever they bee one to another , are the seed and tares of Sathan , which hee soweth to annoy the Wheate of Christ . For Tares , or rather , Juray or Darnell , are a vitious graine of a destructive nature , annoying , cumbring , hindring , and pulling downe , not onely one another , but any other Corne among which they grow , but especially Wheate : So Judaisme and Gentilisme were Errours and Vices sowed by Sathan , which annoyed , cumbred , and hindred not onely one another , but also the truth and sincerity of the Gospel : Yet when the question was moved for the extirpation or rooting out of the Tares , Christ denies it , and hee denies it for the Wheates sake , Mat. 13.29 . Lest while yee gather up the Tares , yee roote up also the Wheate with them . For the Tares are rooted into the roote of the Wheate , both having one common root , one and the same Faith , one and the same Head , Christ Jesus . And the Tares themselves of both sides deny it for their owne sakes one against another : Yet both parties deny it not at one and the same time ; but each party denies it then , when hee is deprest and feares to bee extirpated . And againe , both parties also affirme it one against another ; yet both affirme it not in one and the same place : But each party affirmes it there where hee prevailes , and hopes to extirpate the other . By such turnings and windings of Doctrine the mystery of iniquity worketh ; affirming and denying the same thing at severall times , and varying their tenets as their advantages vary ; professing in words the Rule of Equity , in Doing to others whatsoever they would that others should doe unto them : But denying it in workes and doing the quite contrary . For they finde by experience , that the common capacities upon whom they worke , have not judgement enough to discover the mystery of this iniquity ; but are rather children , tossed too and fro , and carried about with every winde of Doctrine , by the sleight of men and cunning craftinesse , whereby they lye in waite to deceive , Ephes. 4.14 .

But thou who art a sincere Christian , and livest among these Tares , growing betweene them and bordering upon both , must carry thy selfe towards both , according to those Rules of Charity , which the Gospel of Christ prescribeth . 1. Not to extirpate either ; for , since the planting of the Gospel , this was never done , neither till the end of the world shall it bee done , neither till then must it bee done ; lest saith Christ , While yee extirpate the Tares , yee roote up also the Wheate with them ; and when it is done , the deed is not a worke of men , but of Angels , Mat. 13.40.41 . So shall it bee in the end of this World ; the Sonne of man shall send forth his Angels , and they shall gather out of his Kingdome , all things that offend , and them which doe iniquity . True it is , that every plant which God hath not planted , shall bee rooted out : but withall it is also true , that the persons who are to doe this , are not men but Angels ; and the time for the doing of it , is not now , but at the end of the world : For till then , both men and Angels must let them alone , & let both grow together . Compare Mat. 13.29.30 . &c. with Mat. 15.13.14 . 2. Not to condemne either ; for seeing both those parties profest the faith of Christ , therefore both also are the servants of Christ , and Rom. 14.4 . Who art thou that judgest another mans servant ? To his owne Master hee standeth or falleth : yea hee shall bee holden up ; for God is able to make him stand . 3. Not to offend either ; for in Christ either is thy brother : and ( Rom. 14.21 . ) thou must not bee a scandall , whereby thy brother stumbleth , or is offended , or is made weake , to fall from that state wherein he stood ; and ( 1 Cor. 10.32 . ) thou must give no offence neither to the Jewes , nor to the Gentiles , nor to the Church of God . Yet when there is a concurrence of such a counter-necessity , that thou must needs give offence to one Party , then thou must exercise thy discretion , to offend on that side , where thy offence may be least offensive . 4. But to love both ; exercising towards both all the offices of Charity , equity , and courtesie ; bearing with both , pleasing both , and edifying both . For ( Rom 15.1 . ) Wee that are strong ought to beare the infirmities of the weake , and not to please our selves : let every one of us please his neighbour , for his good to edification ; for even Christ pleased not himselfe .

For according unto these rules the Apostles carried themselves towards these two opposite parties , accommodating and applying themselves sometime to the one , and sometime to the other , as the opportunities of persons , times , and places required ; In patience and meekenesse instructing those that opposed themselves ; one while with great authority rebuking and reproving them ; and another time with sutable gravity comforting , and commending them . Alwayes moderating and tempering their speeches and writings with such wisedome and discretion , that neither of these partyes might be lost from the Gospel , but both retained in the profession of it , and both reduced to the sincerity of it , and others who had not yet received it , might be gained to the reception of it . Heare how Paul relateth his applications and cariage toward both of them , 1 Cor. 9.19 . Though I be free from all men , yet have I made my selfe servant unto all , that I might gaine the more ; unto the Jewes I became as a Jew , that I might gaine the Jewes : to them that are under the Law as under the Law , that I might gaine them that are under the Law : to them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) that I might gaine them that are without Law : to the weake , became I as weake , that I might gaine the weake ; I am made all things to all men , that I might by all meanes save some ; and this I doe for the Gospels sake . &c. And when he forbids all scandall or giving offence either to the Jewes or to the Gentiles , he produceth an example from himselfe ( 1 Cor. 10.33 . ) even as I please all men in all things , not seeking mine owne profit , but the profit of many , that they may be saved .

And under these Applications the Apostles exercised their Christian liberty , to Circumcise or not Circumcise , to eate or not eate with this or that party , as occasion served , and as farre as they might preserve that liberty without scandall or giving offence . Yet when they fell upon a necessity of giving offence to one party , then they offended that way where the offence would be least , considering all circumstances ; and this required such circumspection that sometime a good man might mistake . For herein was the mistake of Peter at Antioch , for which Paul withstood him to the face , and for which he was too blame ; for before that certaine Jewes came from James , he did eate with the Gentiles : but when they were come , he withdrew and separated himselfe from the Gentiles , fearing to give offence to the Jewes ; not considering that thereby he gave a greater offence to the Gentiles , as the case then stood at Antioch , where the Gentiles were the greater number and the weaker Christians ; and therefore in that place the more to be respected , and the lesse to be offended . The like mistake was also in the other Jewes there , who being sincere Christians for their Religion , dissembled with Peter ; and in Barnabas also who was carryed away with their dissimulation . To be a sincere Christian no way leavened either with Judaisme or Gentilisme ; and to walke without scandall , not giving offence to either of these Sects ; and when there is a necessity of offence , then to give that which is least ; these are three degrees of difficulty , whereof the last is the highest .

Yet concerning the Judaizers we are further to note , that they in respect of their nation or birth were of two sorts . For some , and the major part were by nation , birth , or descent , Jewes , who were borne and bred up under the Ceremonies and works of the Law , but afterward were converted to the faith of the Gospel . And therefore their Judaizing in walking and living as did the Jewes . i. e. as themselves had lived formerly , deserved for a while some toleration , connivence and sufferance : because they lived so out of infirmity or weaknesse , and in conscience of that Religion , wherein they were borne and bred . Towards these Paul and the rest of the Apostles observed all those rules of charity formerly mentioned , no way offending , but by all meanes gaining them . Others were by nation , birth , or descent Gentiles , borne and bred up in Idolatry : yet for their Countrey they were Countrey-men to the Jewes , being borne and bred in those places where the Jewes had either full Synagogues or Oratories ; as in Judea and Galilee , in Galatia and Macedonia , in Creet and Rome : by which meanes they were well acquainted with the Lawes and Customes of the Jewes . These being converted unto the Faith of Christ , did for their life and walking , side with the Jewish Judaizers , to re●aine the Jewish Ceremonies and to impose them upon the believing Gentiles comming into Christ . Out of these some tooke on them the Ministery of the Gospel , and preaching Christ , taught withall the necessity of Circumcision , pressing the matter by way of controversie , declaring themselves manifest adversaries to Paul by opposing his Doctrine , and disparaging his calling to the Ministery ; for they preached Christ not of good will and sincerity , but out of envy and strife , supposing to adde affliction to his bonds , Phil. 1.15.16 .

The cause why these Gentilish Judaizers exercised the Ministery and taught Judaisme , was not for piety and conscience , as did the Jewish Judaizers ; but partly for policy , that by liveing as did the Jewes , they might enjoy those exemptions and priviledges which the Romane Emperours had granted to the Jews , and consequently that thereby they might escape the crosse of Christ , i. e. avoyd those persecutions and inconveniences which followed the sincere Christians for following Christianity : And partly for their belly , to procure the better maintenance from the Jewish Judaizers , who thereupon were liberall and bountifull unto them ; for false Teachers easily finde by experience that false Doctrine doth bring more profit to the Teacher then to the Hearer . Against these Gentilish Judaizers , who tooke upon them to bee Teachers , and to teach for their belly , Paul is very vehement , reproving them with divers bitter rebukes . For those of Rome , hee calls Make-bates , or causers of Divisions and Offences , Rom. 16.17 . Now I beseech you brethren , marke them which cause Divisions and Offences , contrary to the Doctrine which yee have learned , and avoyd them ; for they that are such , serve not the Lord Jesus Christ , but their owne belly , and by good words and faire speeches , deceive the hearts of the simple . Those of Macedonia hee calls Belly-gods , Phil. 3.19 . Brethren , bee followers together of mee , and marke them which walke so as you have us for an ensample ; for many walke of whom I have told you often , and now tell you even weeping , that they are the enemies of the Crosse of Christ , whose end is destruction , whose god is their belly , and whose glory is in their shame , who minde earthly things . Those of Creete hee calls unruly , and vaine talkers , and deceivers . For there are many unruly , and vaine talkers , and deceivers , especially they of the Circumcision , whose mouths must bee stopped , who subvert whole houses , teaching things which they ought not , for filthy lucres sake . And those of Galatia , hee will heere in the next verse call Sinners of the Gentiles .

VERSE 15.

Wee who are Jewes by nature , and not sinners of the Gentiles .

Sense .

Jewes by nature . ] i. e. Originally and natively , by Nation and birth .

And not sinners of the Gentiles . ] i. e. And who never were idolatrous or sinfull Gentiles , as were once the Judaizing false Teachers in Galatia .

Reason .

These words may have such a connexion with the former , as if Paul seemed to continue his speech unto Peter , untill the 17. verse following , or as some thinke , untill the end of this Chapter ; for at the beginning of the third Chapter , hee manifestly addresseth his speech to the Galatians . And it may well bee , that by Paul in his discourse with Peter , ( not for the instruction of Peter , who was before sufficiently informed in the matter , but ) for the instruction of those hearers who stood by , these or the like words were spoken to Peter ; and were afterward heere inserted , because they were very pregnant and pertinent to his purpose . But whether the words bee continued to Peter or directed to the Galatians rather , yet this coherence is manifest , that Paul having sufficiently vindicated the authority of his Apostleship against the obloquies of his adversaries , that it was neither humane nor no way inferiour to the chiefest Apostles , doth heere enter upon the principall subject of this Epistle concerning Justification , the Doctrine and verity whereof hee also vindicates from those Errours , wherewith the Judaizing false Teachers among the Galatians had corrupted it .

Comment.

Jewish advantages twofold . 1. Jurall , 2 Legall . Persons became Jewes 2 wayes . 1 Natively , by birth . 2. Factively by favour , these were called Proselites , and initiated by Circumcision . Gentiles of two sorts : 1. Worshippers , whereof some Examples . 2 Idolaters , called Sinners . wherof Examples , The sum of the Comment. A Digression .

The word Sinner signifies three wayes : whereof examples . 2. Morally , for the improbous . Whereof Examples in the Old Testament , and in the New . 3. Jurally , for the Calamitous . who really is but a quasi sinner , ( Sin put for the Effect of sin ) or a Sinner passively , or Putatively . The Calamitous , of foure sorts . 1. The Oppressed , 2 The Blemished . as the Bastard , the Alien . and the Bondslave . 3 The distresed , as Job , and Lazarus . 4 The Tainted , as the children of the Ninevites , of the Gibeonites , of Saul , of Gehazi , and all the Children of Adam , whose Judgement was hereditary .

Three observations on the three former sorts of sinners . 2. For the Gentiles , 3. For the Jewes .

WEE who are Jewes by nature . ] This whole verse being in it selfe incomplete and suspensive , must for the due construction of it , be carried forward and referred to these words in the next verse , Even wee have beleeved in Jesus Christ . For between this verse and those words , the principall Assertion of this Epistle is interserted ; namely That , A man is not justified by the works of the Law , but by the faith of Jesus Christ . The Jewes above all other Nations in the world , had certaine prerogatives or advantages , from whence ( besides their descent from Judah , the chiefe tribe of Israel ) they were also denominated Jewes ; and these advantages were of two sorts . 1. Jural , in respect of their Rights and Privileges , as they were the true Israel , and peculiar people of God , with whom God had Covenanted for the Blessing promised to Abraham ; for unto them that Blessing principally belonged , because thereto they by Covenant had the originall Right . For hence the Jewes are called the children of the Kingdome , Mat. 8.12 . They are called the children of the Prophets , and of the Covenant which God made with Abraham , that in his seed all the kindreds of the Earth should bee blessed , Act. 3.25 . Vnto them first God raysed up Christ , and sent him to blesse them , in turning away every one of them from their iniquities , Act. 3.26 . They are called the Israelites , to whom pertayneth the adoption , and the glory and the Covenants , and the giving of the Law , and the service of God , and the promises , Rom. 9.4 .

2. Legall ; in respect of their lawes and Ordinances , which were all divine , constituted and enacted by God himselfe ; not only concerning Religion and Piety for the worship and service of God , but for Justice and Judgement to be observed betweene man and man . For hence the Jew is sayd to Rest in the Law , and to make his boast of God , to know his will and to be instructed out of his law ; to be a Guide to the Blinde , and a Light to them in Darknesse ; to bee an instructer of the foolish , and a teacher of babes , Rom. 2.17 , 18. Hence is the distinction of him who is a Jew outwardly in the letter , from him who is a Jew inwardly in the spirit , Rom. 2.28 , 29. Hence the Jew is sayd , to have this advantage , that Vnto them were committed the oracles of God , Rom. 3.1 , 2. And hence in the verse before , to Judaize , or to live as doe the Jewes , was taken for the legall maner of their life . But by the way , we must carefully observe , that in respect of time , God setled upon the Jewes their Rights long before he imposed on them their Lawes ; for the promise of those Rights was made to Abraham , before their first and great Law of Circumcision ; and the rest of their Lawes , for the body of them , as they were delivered by the hand of Moses , were given above 400 yeares after the Promise made to Abraham . See and compare Gen. 12.2 . and Gen. 15.5 , 6. and Gen. 17.10 . and Act. 7.5 , 6 , 7 , 8. and Rom. 4.10 , 11. and Gal. 3.17 .

The persons called Jewes who enjoyed these Prerogatives of Rights and Lawes , were of two sorts . 1. Some were Jewes natively , by nature , nation , or birth , who lineally descended from Jacob , and of what Tribe soever they were , yet from the Tribe of Judah , which was the Tribe Royall , were called Jewes . Thus the Galileans , though they were not all of the tribe of Judah , but of other tribes , were Jewes by nature , and Luke 7.3 . are called Jewes . So Sceva , Act. 19.14 . who was one of the chiefe Priests , and therefore of the tribe of Levi , is called a Jew . And Paul himselfe , Acts 22.3 . who was of the tribe of Benjamin , and borne at Tarsus in Cilicia , calls himselfe a Jew . 2. Others were Jewes factively , by naturalization , denization , or ascription , who descending from parents that were not Jewes by nature , but Gentiles , were by favour and grace , admitted to bee partakers of the Rights , Lawes and Religion of the Jewes , as incorporated , planted and grafted into the Jewish Nation ; whereto they were initiated by Circumcision . Hence the Jewes by nature are called The naturall branches of the good olive tree , whereinto the cions of the wild olive tree ( i. e. of the Gentiles ) are grafted contrary to nature , Rom. 11.21 , 24. And these factive or endenized Jewes are commonly called Proselites ; as Mat. 23.15 . Woe unto you Scribes and Pharisees hypocrites , for yee compasse sea and land to make one proselite . i. e. a factive or endenized Jew . And Acts 2.10 . Strangers of Rome , Jewes and proselites . i. e. Iewes native and Iewes factive . And Acts 13.43 . Now when the Congregation was broken up , many of the Jewes and religious proselites followed Paul and Barnabas . i. e. Iewes native and factive . Yet in one place they are called , Those under the Law . 1. Cor. 9.20 . Vnto the Jewes I became as a Jew , that I might gaine the Jewes : to them that are under the Law , as under the Law , that I might gaine them that are under the Law . i. e. the proselites or Iews factive . For the Proselite being initiated by Circumcision , became thereby a pertaker of all the Iewish Rights , and also a subject to be under all their Lawes . Hence sayth the Apostle , Gal. 5.3 . I testifie againe to every man that is circumcised , that he is a debter to doe the whole Law . Such a Proselite or Iew factive was Uriah the Hittite , and Araunah the Iebusite , and Nicholas the Deacon , Acts 6.5 . who was a Proselite of Antioch ; for these three and divers others , were by Nation and nature Gentiles ; but by favour and Circumcision , Iewes . Now Paul , in this verse , useth the phrase Jewes by nature , partly to distinguish them from Proselites , who were Iewes by favour : and partly to oppose them unto Idolaters , who as it followes in the next words , were Sinners of the Gentiles .

And not sinners of the Gentiles . ] The Gentiles in opposition to the Jewes were in like manner of two sorts . 1. Some were Worshippers ; who forsaking the way of Idolatry , did worship the God of Israel , and thereupon were admitted to sacrifice at the Temple , and to assemble at the Synagogues , where they heard the Lectures of the Law and the Prophets . These were commonly called Strangers within the gates , upright in heart , fearers of God , and devout men . Yet because they were not and would not be Circumcised , they retained the name of Gentiles , and by the Law were accounted uncleane Persons ; and therefore no Jew would eat or converse with them , neither might they come into the inner Court of the Temple , but must worship in the outward Court , which was therefore called the Court of the Gentiles . Such a Worshipper was Naaman the Syrian , 2 Kings 5.17 . who professed that henceforth hee would offer neither burnt-offerings nor Sacrifice unto other gods , but onely unto the Lord . Such the Centurion of Capernaum , of whom the Jewes there gave this Testimony , Luke 7.5 . Hee loveth our Nation , and he hath built us a Synagogue . Such the Eunuch of Ethiopia , Acts 8.27 . Who came to Jerusalem for to worship . Such Cornelius the Captaine at Cesarea , Acts 10.2 . Who was a devout man , and one that feared God with all his house , which gave much alms to the people , and prayed to God alway . Such a Gentile was the father of Timothy though his Mother were a Jewesse , Acts 16.1 . And such was Lydia the Purple-seller , who heard Paul Preach in the Oratory of Philippi , and ( Acts 16.14 . ) is called a Worshipper of God . Such were those devout men out of every Nation under Heaven , ( Acts 2.5 . ) who during the feast of Pentecost were dwelling ( or abiding for the present ) at Jerusalem . And those of Antioch in Pisidia , who hearing Paul preach in the Synagogue there , ( Acts 13.42 . ) besought that those words might be Preached to them the next Sabboth day . And that great multitude of Thessalonica , who belonged unto the Synagogue of the Jewes there , and ( Acts 17.4 . ) are called devout Greekes .

2. Others of the Gentiles were Idolaters who worshipped Images , and served the false Gods of the Nation where they lived , and casting off all feare of the true God , followed the sway of their fleshly lusts . These to distinguish them from the former Gentiles who were Worshippers , are here called Sinners of the Gentiles ; and in some places by way of eminency , simply Sinners ; for so our Saviour calleth them ( Mat. 26.45 . ) The Sonne of man is betrayed into the hands of Sinners . i. e. into the hands of the Idolatrous Gentiles . True it is that all the Gentiles of what sort soever , are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. the Lawlesse , or those without the Law ; as 1 Cor. 9.21 . ; To them that are without the Law , as without the Law , that I might gaine them that are without the Law . i. e. the Gentiles , who both transgressed & opposed the Law . Yet the Gentiles were not equally lawlesse , or without the Law ; for the Idolaters who transgressed and opposed the whole Law , both the Commandements in the two tables of the Law , and the Ceremonies in the Book of the Law , were more lawlesse & more without the Law , then the Worshippers who transgressed & opposed only one part of the Law ; namely , the Ceremonies , but observed the ten Commandements in the two tables of the Law . And all the Gentiles are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Sinners ; as in severall passages of the Evangelists where they are joyned with Publicans . See one for all , Luke 15.1 . Then drew neare unto him all the Publicans and Sinners for to heare him . i. e. Publicans and Gentiles . Yet all the Gentiles were not equally Sinners ; for the Idolaters who crucified Christ , and transgressed the Commandements , and opposed the Ceremonies , were more Sinners then the Worshippers who heard Christ , and observed the Commandements , and opposed only the Ceremonies , whereto they would never submit , neyther before nor after Christ . Such Idolatrous Gentiles were generally all other Nations farre and neer living round about the Iewes , and some living among them , as the Samaritans , and many townes in Galilee , which Mat. 4.15 . was therefore called Galilee of the Gentiles . All these idolatrous Gentiles were so abominable and odious unto the Iewes , that Paul in contempt and disdayne doth heere tacitly call the false teachers of Galatia , Sinners of the Gentiles , i. e. Idolaters . Because although they were now by fayth Christians , and by sect Iudaizers , yet by birth they were Idolaters ; for unto Christians they were not converted from being Iewes , but from being Gentiles , and from that sinfull sort of Gentiles , who were not worshippers but Idolaters . For in saying , Wee who are Jewes by nature and not sinners of the Gentiles , he sufficiently insinuates , that those Iudaizers were once such sinners , and therefore were once men of the basest and lewdest life in the world , as persons most distant and remote from the Jewes by nature , who by the prerogative of their birth accounted themselves in the highest degree of all those who worshipped God , to be a holy Nation , and the Saints of the Lord .

The sence of the whole verse is q. d. Wee who are Jewes in the best and fullest maner , both in respect of our Nation as wee are the seede of Abraham ; Jewes in respect of our Rights which God hath setled upon us , and Jewes in respect of our Lawes which God hath prescribed us for Religion and Justice ; wee who have these advantages by the best title , even by Nature and Birth-right , as wee are borne to those Rights and under those Lawes ; wee who were never sinfull Gentiles , borne and bred up in Idolatry , as were the Judaizing false Teachers , and therefore have better meanes then they , to know by what meanes a man is justified . Even wee have beene forced to forsake all these advantages , even the workes of our Law , and the wayes of our Religion , to flye unto the faith of Christ for our justification , that by faith in him wee may attaine to that Blessednesse , which was promised to our Father Abraham . No reason is there then that the Gentiles , who heeretofore were alwayes aliens and strangers to God and our Lawes , but now by Gods grace manifested in the Gospel are admitted unto Christ , and endenized into the Kingdome of Heaven , being made fellow-citizens with the Saints , and of the houshold of God , should thereupon bee constrained to the workes of our Law , and to the wayes of our Religion , considering that those workes and wayes were unto justification so unavailable and so unprofitable , that wee our selves have utterly forsaken them ; for how can those things advantage them which unto us were no benefit ?

But in the word Sinners there is yet couched a further emphasis , whereby the Apostle would prepare and lay a ground for his future Doctrine in the next verse concerning Justification ; whereof a Sinner is the proper subject , and the onely person capable of that blessing . That therefore wee may bee the better provided to understand what Justification is , and what is the Justification of a Sinner , wee must observe that in the Scriptures the word Sinner , and his Synonyma's or equivalents beare three severall senses , viz. a legall , a morall , and a jurall sense , according to the three generall and notable words , Lex , Mos & Jus. 1. The word sinner signifies legally , quoad leges , for one who is a transgressour , in not doing that right which hee should and ought to doe , by the Rules of the Lawes , Statutes , and Justice . For hee that doth not right according to the Rules of Law and Justice , hee is unrighteous , and a person unrighteous is a sinner . And the fact which doth constitute or make a man thus a legall sinner to bee a transgressor , is some unlawfull act of his done by him against the Law . Such sinners were our first Parents , who by transgressing against the Law of Paradise , were of mankinde the first sinners by whom sinne entered into the world . Such a Sinner was David , who in the case of Uriah transgressed the Laws against murder and adultety . Such a Sinner was Jeroboam who made Israel to sinne ; and such was all Israel who did sinne by transgressing the Law against worshipping of Images . Such a Sinner was the woman , Luk. 7.37 . Who washed the feete of Christ with her teares , and wiped them with the haire of her head , and kissed them and anointed them with oyntment ; For shee was an Adulteresse . Such a Sinner was the other woman , John 8.3 . Who was taken in adultery in the very act , and was thereupon brought unto Christ to bee censured . And such were the Sinners of the Gentiles mentioned before .

2. It signifies Morally , quoad mores , for one who is Improbous , in not doing that right which hee might , should , and ought to doe by the Rules of Morality , Equity , Decency , Charity , and Mercy . For hee that doth not right according to the Rules of Equity , Decency , and Mercy , hee is unrighteous , and the person unrighteous is a Sinner . And the fact which doth constitute or make a man to become a sinner morally or improbous , is not an act of his , that is unlawfull in respect of any Law ; for the act may bee lawfull , and yet sinfull enough to denominate him a sinner : But it is an act that is not honest and faire in respect of Equity and Decency . Such a Sinner was Cham , Gen. 9.22 . Who seeing his Fathers nakednesse , told his two brethren without : This act of his was a sinne , for it was punished with a heavy curse of perpetuall slavery : Yet this was not a sinne legally against any Law or Statute then being in force , which forbad that act ; but it was a sinne morally , against the Rule of good Manners , Equity , and Charity , for a sonne to bee so improbous , unnaturall , and unkinde , as to blab of his fathers fault , which hee should have concealed . Such Sinners were they , 1. Sam. 10.27 . Who despised Saul , and brought him no Presents . This act of theirs was a sinne ; for at the beginning of the verse . , the offenders are called the children of Belial : Yet this was no sinne legally , nor an act unlawfull against any Law of Moses ; but a morall sinne of improbity , against the Rule of Morality , Equity , and Decency , for Subjects to despise their King , and upon his Election to bring him no Presents . Such a Sinner was Nabal , 1. Sam. 25.10 . Who sayd , who is David , and who is the sonne of Jesse ? There bee many servants now a dayes that breake away every man from his Master ; Shall I then take my bread , and my water , and my flesh that I have killed for my Shearers , and give it unto men , whom I know not whence they bee ? This saying was a sinne ; for ( vers. 14. ) one of Nabals owne servants censureth it for railing ; and afterward ( vers. 17. ) hee censureth his Master in these words ; Hee is such a man of Belial , that a man cannot speake to him . Yet this sinne of Nabal , was no legall sinne against any Law of Moses : But a morall sinne of improbity , against equity and good manners ; that a man of a great estate should bee so unmanerly , unthankefull , and unkinde , as to deny a little provision to David and his followers , who unto him had been so good , as to be a defence to him and his goods .

Come we down somewhat lower to an example or two of this improbity from the New Testament . Such an improbous Sinner was the wicked servant ( Mat. 18.28 . ) who when his Lord had forgiven him a debt of ten thousand talents , would neither forgive nor forbeare his fellow-servant , who owed him onely an hundred pence : but arrested and imprisoned him for it . This act was a sinne ; for his Lord thereupon was so wrath , that revoking his former pardon of the debt , hee delivered him to the tormentors , till he should pay all that was due unto him . Yet this was no legall sinne against any Law : because the act in it selfe was very lawfull ; for the Law allowes every Creditor to demand and sue for his debt : but it was a morall sinne against morality , equity , and Charity , for him to whom his Lord had forgiven a debt of ten thousand talents , to exact from his fellow-servant a matter of an hundred pence . Such a Sinner was Dives , ( Luke 16.19 . ) who was cloathed in purple , and fared sumptuously every day ; letting Lazarus lye at his gate full of sores , and desiring to be fed with the crummes that fell from the table . This prodigality upon himselfe , and parcimony toward the poore , was a sinne not legall , but morall , against the rules of equity , Charity , and mercy . Such Sinners were the Priest and the Levite , ( Luke 10.31 . ) who seeing a man lye in the way , stripped , wounded , and halfe dead , passed by on the other side . This passage of theirs was no legall sinne against any Law , but a morall sinne against the rules of equity , humanity , courtesie , charity , and mercy . Lastly , such sinners will the damned be found at the last day , when the finall Inditement shall runne against them in this form , ( Mat. 25.42 . ) I was an hungred and ye gave me no meate ; I was thirsty and ye gave me no drinke ; I was a stranger and ye tooke me not in ; naked and ye cloathed me not , sick and in prison and ye visited mee not . Certainely these negligences are sinnes ; for the parties are cursed and punished with this finall Judgement to eternall damnation : Depart from mee ye cursed into everlasting fire , prepared for the Divel and his angels . Yet they are not sinnes legally against the Law of Moses : but morally against the rules of equity , charity , and mercy .

3. The word Sinner , signifies jurally : quoad jura , for one who is Calamitous ; who either hath no Right at all , or not that right which he should have , or not that which he might have had : but is either deprived or debarred from some right priviledge or capacity , which by Law or favour is alowed unto others : and is predestinated , prejudicated , decreed , and doomed to be , and abide in the state and condition of an offendour , and thereby to suffer that misery of losse , paine , and shame , which is commonly inflicted as a punishment upon offenders . Yet unto the Calamitous the misery which he suffers is not a punishment , but onely an affliction : because no man is to be punished for having no right , or for quitting his right , much lesse for losing it , if the losse be none of his fault , but against his will . Now according to the common rule and practice of denominations , he that hath no right , or not his due right , but misseth and faileth of his right , may be called unrighteous ; and must bee so called , till wee can finde or make some other appellative , that will fit him better ; and a person in this sense unrighteous is accordingly in Scripture called a Sinner . And the fact which doth constitute or make a man thus a Jurall Sinner to bee calamitous , woefull , and wretched , is no act of his owne ; but either the act of some Adversary , who unjustly and without cause chargeth upon that sinne whereof hee is not guilty ; or the act of some Law or of some Curse which burdeneth him for that sinne , whereof some other person is guilty ; whereby the calamitous who is innocent and guiltlesse ; is forced to suffer affliction or misery , as if in himselfe hee were a Delinquent and guilty .

Yet the Calamitous ( as hee stands distinguished from the transgressor and the improbous ) should in strictnesse of speech be called rather a quasi-sinner , then a Sinner ; because hee is not a Sinner properly but quasily , i. e. hee hath manifest differences to cleare him from the proper nature of a Sinner , and yet hath resemblances enough to draw upon him the name of a Sinner . For properly and usually the word sinne doth signifie tha● evill act which is an offence either against Law or Equity ; and so the Transgressor and the improbous are both offendors , and both properly sinners . But many times that word is taken improperly and figuratively by a Metonymy frequent in Scripture and in ordinary discourse ; and so it signifies , not the evill act of sinne , but that evill effect or consequent which followes the act of sinne , and is commonly made the punishment of sinne , as shame ; paine , losse , or any other Affliction , Calamity , Misery , or Trouble , especially Death , which is mans finall suffering , and his last enemy . As Gen. 4.7 . If thou dost well , shalt thou not bee accepted ? and if thou dost not well , i. e. If thou dost any act of sinne ; sinne lyeth at the doore , i. e. the effect of sinne which is punishment and misery is ready to attach thee . And Gen. 19.15 . Arise , take thy Wife and thy two Daughters , which are heere , lest thou bee consumed in the iniquity of the City , i. e. in the destruction or punishment of the City . And Gen. 31.39 . That which was torne of Beasts , I brought it not unto thee ; I bare the losse of it ; where the Hebrew word is Achtenah , i. e. I sinned for it , q. d. I suffered for it , as if the sinne or fault had beene mine . And Levit. 22.9 . They shall therefore keepe mine Ordinances , lest they beare sinne for it , i. e. lest they suffer death for it ; as appeares by the words following , which are but the sense of these , and dye therefore . And Levit. 24.15 . Whosoever curseth his God , shall beare his sinne , i. e. Hee shall surely bee put to death ; For so the words are explicated in the next verse . And Rom. 5.12 . And so Death passed upon all men , for that all have sinned , i. e. For that in Adam all dyed , as afterward among the examples of the Calamitous shall bee more amply declared . And Rom. 5.19 . By one mans disobedience many were made sinners , i. e. Were made mortall and necessitated to dye ; for the Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Constituted , ordained , or appoynted sinners or mortall ; for in other places of our last Translation so many wayes that Verbe is Englished , and heereto other vulgar Translations agree ; for the Italian hath it constituted sinners , and the French rendred sinners . But then by Sinners wee must understand mortall , or made to dye : because men are not constituted , ordained , or appointed to sinne , as sinne is properly taken ; but that men are constituted , ordained , or appointed to dye , appeares by many Testimonies of Scripture .

And generally where wee read the phrase of bearing sinne and iniquity ; there sinne must not bee taken for the act of sinne , but for the effect of it , which is punishment or affliction ; because properly , not the act of sinne , but the punishment of it , is the thing that is to bee borne . And universally wheresoever sinne is joyned with forgivenesse , or with any other word to that sense , there sinne is put for punishment ; because the thing to bee pardoned or forgiven , is not properly the act of sinne , but the punishment or affliction which is the effect or consequent of sinne . Againe the Calamitous is not a Sinner actively , by committing any act of sinne against Law or Equity , as were the two former Offenders who were properly sinners : But hee is a Sinner passively , by suffering that shame , paine , or losse , which is commonly inflicted as a punishment on such as are sinners properly . Lastly , hee is not a sinner really in whom sinne is inherent , for then it must needes follow , that hee is properly and actively a Sinner : But hee is a Sinner putatively ; because hee is accounted or reputed a sinner , and having done no act of a sinner is put into the state and condition of a sinner , to bee handled after the image and likenesse of a transgressour , by suffering Afflictions like to those Afflictions which are denounced and executed as Judgements and Punishments upon transgressors ; as the Beasts which the Law declared uncleane were not in themselves uncleane really and inherently , but imaginarily and putatively . Thus the Jurall sinner is but a quasi-sinner , because hee is so improperly , i. e. effectually , passively , and putatively . And of these Jurall sinners , or Calamitous persons , there are foure sorts .

1. The Opressed , who unjustly against Law and Justice , yet under colour of Law and Justice are calumniated , criminated , condemned and executed as sinners and transgressours . Thus after Davids death , in case Adonijah had prevailed , Bathsheba and Solomon should have beene sinners , 1. King . 1.21 . Otherwise it shall come to passe , when my Lord the King shall sleepe with his Fathers , that I and my sonne Solomon shall bee counted Offenders . Where the Hebrew hath it , shall bee sinners ; as the Margin advertiseth : But Naboth de facto was made a sinner , for hee really was not a blasphemer : Yet by the Letters of Jezabel hee was predestinated , ordained , and appointed to bee a blasphemer , 1. King . 21.9 . And shee wrot in the Letters , saying , Proclaime a Fast , and set Naboth on high among the People , and set two men sonnes of Belial before him , to beare witnesse against him , saying , Thou didst blaspheame God and the King ; and then carry him out and stone him that hee may dye . And in dangerous times , when the wicked watch for iniquity , a word may make a man a sinner , Esay . 29.21 . All that watch for iniquity are cut off , that make a man an offender for a word , and lay a snare for him that reproveth . And ( with all Religious reverence bee it written ) such a sinner was Jesus Christ ; who although hee were true God and true man , the truest and justest man that ever lived , one who never did any sinne , nor spake any guile ; Yet hee was made a sinner , and suffered as a transgressour , Esay . 53.12 . Hee poured out his soule unto death , and was numbred with the transgressours , i. e. Hee who really was no transgressour , was made a quasi-transgressour , and suffered among transgressours . And Rom. 8.3 . For what the Law could not doe , in that it was weake through the flesh , God sending his owne Sonne in the likenesse of sinfull flesh , i. e. His sonne who really was not sinfull , was made quasi-sinfull , and suffered after the likenesse and maner of one really sinfull . And 2. Cor. 5.21 . For hee hath made him to bee sinne for us , who knew no sinne , i. e. Hee who really was no sinner , him God made a quasi-sinner , to suffer for us on the Crosse as a reall sinner ; for sinne in the abstract is heere put for sinner in the concret . And Gal. 3.13 . Christ hath redeemed us from the Curse of the Law , being made a Curse for us , i. e. Hee who really was not cursed , was made quasi-cursed , in hanging on the Crosse , as one really cursed .

2. The blemished ; who justly according to the law of Nations , are disabled and debarred from the common rights and priviledges of man , to abide in that state and condition , which is usually made a punishment for offenders . In this ranke is a Bastard ; who being no reall transgressour against the Law , is by an act of the Law made a quasi-transgressour ; whereby hee is debarred from the right of his birth , forfeyting that inheritance or portion , which by common course belongs to children , as their birth-right . For the poore Bastard is predestinated , prejudicated , decreed , and doomed for a sinner before he is borne , before hee hath done any good or evill , before hee hath stirred in his mothers wombe , and before his mother hath conceived him . And whensoever he is to be conceived , hee shall bee conceived a sinner : because his conception being unlawfull and sinfull , doth ipso facto , render his parents actuall transgressours , or sinners legally , and himselfe a quasi transgressour or sinner jurally , to lose his birth-right when he is borne . And by the Law of God , the Bastard lost not only his right of Birth , but his right of Assembly to him and his heires for ever ; for hee and they successively stood as persons excommunicate and debarred from entrance into the Congregation of the Lord , Deut. 23.2 . A Bastard shall not enter into the Congregation of the Lord ; even to his tenth generation shall he not enter : i. e. he and his posterity shall never enter ; for the tenth generation passeth for a perpetuity , as the next verse interprets it .

Such a Sinner is an Alien , forreiner , or stranger , inhabiting a Countrey wherein hee is disabled and debarred from the rights and priviledges of inheritances , assemblies , societies , and other common benefits of the Lawes municipall , which the natives of the Land enjoy ; and consequently he lives in a state and condition , which is usually inflicted on sinners as a punishment for sin . So the Romans , Greeks , and other Nations , sojourning in Judea , were by the Jewes accounted and called sinners : because they were aliens and strangers , who had no right to the lands and inheritances of that Countrey , not to the assemblies , congregations , and ceremonies of Moses , which by the Law were appropriated and entayled to the Nation of the Jewes , and to such Proselites as were endenized or made free of their Nation . For in this jurall sense , the word Sinner is frequently taken in the Evangelists , especially where it stands subjoyned with Publicans . See Mat. 9.10 . and Mat. 11.19 . and Marc. 2.15 , 16. and Luke 5.30 . and Luke 15.1 . And lastly , such a Sinner is a Villain . i. e. a bond-slave borne ; who is no actuall transgressour against any Law ; yet by the Law of Nations is made a quasi-transgressour ; being wholly depersonated and degraded from the common condition of an humane person , and depressed into the state , as it were , of a beast , to live as an odious and detestable creature , subject to all maner of injuries , and excluded from all kind of benefit , having no humane right at all . No right of inheritance to enjoy any estate ; no right of authority to beare any office ; no right of suffrage to make any election ; no right of assembly to consult of businesse ; no right of testimony to beare witnesse ; nor right of Testament to make a Will. And by the Law of God , the Gibeonites were cursed into an hereditary bondage to be slaves and drudges for ever about the Temple of the Lord , Jos. 9.23 . Now therefore ye are cursed , and there shall none of you bee freed , from being bondmen and hewers of wood , and dramers of water for the house of my God .

3. The Distressed ; who justly according to the secret will of God are afflicted with some permanent misery . Of these our Saviour gives us two or three severall short lists ; one Mat. 11.5 . as the Blind , the Lame , the Leapers , the Dease , and the Dead . Another Luke 4.18 . as the Poore , the broken-hearted , the captive , the blinde , and the bruised . A third , Mat. 25.35 . as the Hungry , the thirsty , the stranger , the naked , the sick , and the prisoner . All which and the like , are by the Lawyers tearmed Personae miserabiles , i. e. miserable persons : because being in misery , they are the proper objects of mercy and pity : and because they are the proper subjects of for a Testament ad pias causas , i. e. a Will made for charitable and godly uses , for the reliefe of miserable and pitious creatures , to whom mercy and pity doth properly belong . Yet in the eye and judgement of the world , these kind of persons are generally censured for trangressours ; and are indeed quasi-transgressours : because they are afflicted with such miseries , as are many times made the Judgement of God upon transgressors . In this ranke Job was a sinner ; for hee was miserably afflicted in his goods , in his children , and in his body , as if he had beene a foule transgressour : yet really hee was not a transgressour ; for Job . 1.8 . the Lord gave him this testimony , that There was 〈◊〉 like him in the earth , a perfect and an upright man , one that feared God and eschewed evill . It was therefore the errour of Jobs friends , to argue his transgression from his affliction because although transgression be a cause of affliction , yet is neyther the perpetuall , nor totall , nor sole cause therof : but there are other good causes besides transgression , why God layes affliction upon this or that person , though from men those causes be concealed . For they flow from the secret will of God , and sometimes from his good will . Thus was Lazarus a sinner ; for he was sorely distressed and afflicted , being a beggar layd at the rich mans gate full of sores , and desiring to be fed with the crammes that fell from the rich mans table ; moreover the dogs came and licked his sores , Luke 16.20 . Yet it seemes he was not a transgressour ; for when he dyed , hee was carryed by the Angels into Abrahams bosome . And thus was the blinde man a sinner , John 9.1 . for he was afflicted and distressed , being blinde from his birth ; and withall so poore that hee sate and begged . Yet neither he nor his Parents were transgressors ; for in that point Christ expresly cleeres them all : but hee was made a quasi-transgressor or a quasi-sinner , that the workes of God should be made manifest in him .

4. The Tainted , who justly according to the declared Will of God , are made Heires to their Fathers misery : Who derive from their Father , not onely that nature wherein hee was created , but also that distresse and misery wherewith hee was afflicted ; who are necessitated , or at least not exempted from that state and condition of misery , which by reason of some sinne their Father incurred : But either by the curse of God , or by the course of nature , those forfeits , damages and losses , which fell upon the Father are made hereditary to descend upon the Children . This kinde of Calamity by Attainder , is by the Sages of the Common Law called Corruption of blood ; when a mans Crime is so corrupt and foule , that the Attainder or Judgement against it doth corrupt and spoyle not onely the offenders person , but his blood , i. e. his children and kindred ; for upon them that Attainder hath three notable effects . 1. It debars them from being Heires to his estate ; for hee forfeits all his Lands and Goods ; and that forfeit is entailed on his Children . 2. It depriveth them from partaking of any dignity which hee had ; as if hee before hee were noble , hee and all his children are thereby made ignoble and base . 3. It staineth them so deepely , that regularly it cannot bee salved or removed by the ordinary course of grace or mercy , but requires some extraordinary remedy , as heere in England by authority of Parliament . For this Corruption of blood must bee understood in a sense onely Jurall or Judiciall ; and not in a physicall , naturall or carnall sense ; because the humour of blood which runneth in the veines of an offender , and of his children is physically and naturally as incorrupt , and as sound after the Attainder as before ; for upon the humors and spirits the Attainder of it selfe workes no alteration , unlesse accidentally in this or that person at the hearing of the Sentence , or apprehension of Death .

In this ranke , the children of Ninevy should have beene sinners , whereof sixe score thousand that could not discerne betweene their right hand and their left , should have beene destroyed in the destruction of the City , had not their Parents repented at the preaching of Jonah . But the Children of Achan were de facto made such sinners , Jos. 7.24 . For by reason of Achans Sacriledge , His Sonnes , and his Daughters , and his Oxen , and his Asses , and his Sheepe , and his Tent , and all that hee had , were stoned with stones , and afterward burnt with fire . So heere the Children of the Gibeonites , Jos. 9.27 . Who for the deceit of their Parents , were made hewers of wood , and drawers of water for the Congregation , and for the Alter of the Lord , even unto this day . So were the seven sonnes of Saul , 2. Sam. 21.9 . Who for their Fathers cruelty against the Gibeonites , where at the suite of the Gibeonites , hanged in the hill before the Lord . And so were also the sonnes of Gehazi , if hee had any , 2. King . 5.27 . Who for their Fathers impudency in bribing and lying were made the Heires of his Leprosie ; for the leprosie of Naaman shall cleave unto Gehazi , and unto his seed for ever .

And in this ranke are all the sonnes of Adam ; who for his disobedience are made the Heires of his mortality ; for by his sinne death entred upon him , and by him upon all his children ; for they in him were all tainted , Rom. 5.12 . By one man sinne entred into the World , and Death by sinne ; and so Death passed upon all men , for that ( or in whom ) all have sinned , i. e. for that in him all dyed ; for of the word sinned in this place , that in effect is the sence . Or to speake a little nearer to the letter of the word , it will bee thus ; for that in him all quasi-sinned ; not actively , by transgressing in his transgression ; but passively by being prejudicated in his Judgement , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for in his one doome all were condemned , and all cast into the state of transgressors , to suffer misery and death like unto that , which was inflicted on him as a judgement for his transgression . For , for the tense , none of the Verbes in that verse are of the Preterperfectense , but all are aorists or indefinite ; and accordingly the two first are rendred indefinitely , Sinne entred , and Death passed , not Sinne hath entred , and Death hath ; and therefore the Translation had beene more sutable , if the last Verbe also had not beene rendred preterperfectly , all have sinned , but indifinitely thus , all sinned . And for the sense , these words , In whom all sinned , signifie in effect the same thing with these , ver. 15. Through the offence of one many bee dead , or many dyed ; and with these words , vers. 16. The judgement was by one to condemnation , and with these , vers. 17. By one mans offence death raigned by one ; and with these , vers. 18. By the offence of one , judgement came upon all men to condemnation ; and with these , vers. 19. By one mans disobedience many were made sinners ; and with these , 1. Cor. 15.22 . In Adam all dye . All which sayings amount to no more but this , That by the sinne of Adam , hee and all his children were made mortall ; as by the sinne of the Gibeonites , they and all their Children were made bondslaves ; and by the sinne of Gehazi , hee and all his Children were made lepers .

For the Judgement given upon Adam for his offence , was Banishment from Paradise , a Curse upon the ground for his sake , a Miserable and painefull Life , and at last an everlasting Death . And this judgement was not personall onely , to determine the effect of it upon Adam onely , and passe no further then his person ; but it was also real and hereditary to him and his Heires for ever : First , falling upon him , and then descending to them . For as by his offence his Innocency was corrupted : So by this Judgement upon him his Posterity was corrupted ; or as a common Lawyer would expresse it , By his Attainder , his blood was corrupted , i. e. First , none of his Children shall bee Heires to that immortality and blessednesse which hee once enjoyed in Paradise ; for that was forfeited and extinguished . Secondly , all his Children shall bee blemished , distressed , and tainted to inherit that Banishment , Malediction , Misery , and Mortality which hee incurred . Thirdly , this Corruption shall not bee remedied or salved , by any ordinary mercy of God ; but by the extraordinary Mystery of Jesus Christ . Thus the Calamitous , who are jurall or quasi-sinners , are of foure sorts , viz. the oppressed , the blemished , the distressed , and the tainted .

If wee compare together the three first sort of sinners , viz. the Transgressor , the Improbous , and the Calamitous , we may observe . 1. That the difference between them is not essentiall and necessary , but accidentall and contingent ; for they are not so opposite and contrary , as that when the word is taken in some one sense , all the rest should be excluded . But they are onely diverse . i. e. so different that one sense may be without the other , and yet so complyant and consistent , that they may all concurre and meet in the same word . For the word Sinner doth carry sometime onely one of those senses , sometime two , and sometime all three ; and when the senses are plurall , sometime they are equall , sometime one above the rest is more eminent ; so that one and the same person may be at the same time a transgressor , improbous , and calamitous . 2. That the Gentiles generally were sinners all these three wayes ; for they were sinners legally and morally , being transgressors and improbous , Rom. 1.29 . Being filled with all unrighteousnesse , fornication , wickednesse , covetousnesse , maliciousnesse , full of envy , murder , debate , deceit , malignity , whisperers , backbiters , haters of God , despitefull , proud , boasters , inventers of evill things , disobedient to parents , without understanding , covenant-breakers , without naturall affection , implacable , unmercifull . And they were sinners jurally ; for they were calamitous , blemished with the state of ignorance , and of enmity to God , Ephes. 2.12 . Being aliens from the common Wealth of Israel , and strangers from the Covenant of promise , having no hope , and without God in the world . 3. That in the sight of God the Jewes generally were as great sinners as the Gentiles , both legally and morally , in respect of transgressions and improbities . For of the Jewes the Apostle testifieth , Rom. 3.9 . that they were in no wise better then the Gentiles ; for he had proved both Jewes and Gentiles , that they were all under sinne . Yet jurally , the Jewes were not such sinners , nor so calamitous as the Gentiles : because they were not such aliens and strangers from God , as were the Gentiles : but had many jurall rights , priviledges and prerogatives as the true Israel and peculiar people of God ; as was shewed before in the former clause of this verse . Yet the Right which the Jew had in God , was but a puerile and servile right , to be the children of God in the condition of servants , in a state of nonage and wardship under the Law . From which state Christ came to emancipate and deliver them , that hee might advance and invest them into a filiall right of being the sons of God in a perfect plenage and fulnesse of yeares , as shall be more fully explicated in this Epistle , cap. 4. ver. 2.3 . Thus men are sinners three severall wayes ; for most men generally are transgressors and improbous ; and all men universally are calamitous , for in Adams attainder all were tainted . Wherefore this last way Man as he is Man is a sinner , and this Sinner is the Man , who in the next verse shall bee justified by the fayth of Jesus Christ ; for so it there followeth .

VERSE . 16.

Text. Knowing that a man is not justified by the workes of the Law , but by the fayth of Jesus Christ , even we have beleeved in Jesus Christ , that wee might be justified by the fayth of Christ , and not by the works of the Law ; for by the works of the Law shall no flesh be justified .

Sense .

A man is justified . ] i. e. Made jurally righteous , to have a present right and clayme to the Legacies and future blessings promised and devised in Gods last Will and Testament .

Not by the works of the Law . ] His title to that right and claime is not by any workes done in observance of the Law ; nor by any effect or work of the Law in consideration of his works .

But by the fayth of Jesus Christ . ] i. e. His title to that right and clayme is by his Acceptance of those Legacies and promises : and by his acceptance of Jesus Christ for the son and heir of God , and for the Executor of Gods last Will and Testament .

For by the workes . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. because by the workes .

No flesh . ] i. e. No mortall man .

Be justified . ] i. e. Be declared upright , in respect of the Law .

Reason .

Heere the Apostle enters upon the principall doctrine of this Epistle ; and to the end that hee might the more distinctly and clearly assert the verity thereof , from those errours wherewith the Judaizing false teachers among the Galatians had corrupted it , he delivers it bibartitely in two assertions . 1. A Negative , that A man is not justified by the works of the Law . 2. An Affirmative , that A man is justified by the fayth of Jesus Christ . And therefore for the fuller understanding of this excellent Doctrine , which declares the introduction and initiation of a man into Christ , and discovers withall wonderfull comforts to the soul of a Christian , I shall somewhat inlarge my selfe , and distinctly explicate , what is meant by Justifying , what by The workes of the Law , and what by Fayth in Jesus Christ . Wherein , though in my expressions I shall somewhat vary from the current of Expositors , yet farre shall I be from that unprofitable and beggarly worke of Confutation , which spends it selfe in a destructive way , by cavelling at opinions , or disgracing the writings of worthy men . But I shall travaile only in the way of edification , to rayse , confirme , and illustrate those instructions , whereto the holy Scripture shall be the foundation .

Comment.

Justified is a derivative from the word Just or Righteous , which signifies three wayes . 1. Legally , for the upright , whereof examples . 2. Morally ; for the kind man , whereof examples , and accordingly the word righteousnes signifies kindnes in the Old Testament , and in the New . The Hebrew Zedakah , The Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The legally and morally Righteous compared in 4 points . 1. In their Conjunctiō , in their subordination , in their Dignity , 4. in their opposite . 3 Jurally , for an Owner , or an Heire , or a Promissary . Such was Abraham , who is therfore called the Righteous man . Such were the Israelites and are so called ; and so were the Proselytes . The Owner compared with the Kinde man . Righteous signifies like Gratious . A Recollection . Justified , signifies made Just or righteous , in 3 significations . and in two consignifications . 1. Declaratively , by pronouncing a man upright , and by pronouncing a man kinde ; 2. Efficiently , either Procreantly , or Conservantly . Neither excluding necessarily the declarative sense . Paul and James easily reconciled . Jurall justifying illustrated from words of foure sorts . 1. Of Circumstance , 2. Of Contrariety , 3. Of Affinity , 4. Of Attribute . and Co-heires , Citizens , and Freemen . Justifying put for Freeing . Justifying is a Court-word , and a Chancery word , and a word Testamentary , for the sense of it . Man is a sinner jurally . legally and morally . God is righteous jurally and Morally his kindnesses to Man , and their conveyance by Testament , which is a will ad pias causas . in most ample maner . The Nature of Justifying exemplified in Abraham , in Rahab , in the Jews , and Gentiles . The Names of it , as , adopting , infranchising , reconciling , ingrafting , ingratiating , infeoffing , seating , allying , inabling , translating , forgiving , redeeming . The matter of it is a Right of state , two spirituall states , one of bondage . another of freedome , which is the state of grace . The state whereto we are justified , or rather exalted . The state from which we are justified . Justification makes in us a change only jurall . The Priviledges incident to that state , exemplified in the Patriarks . The degree of our right to the Priviledges , exemplified in the Israelites , in David , in a Legatary . The Manner of Justifying is factive , exemplified in Moses , Uriah , and Araunah , And that fact is testamentary . A recollection .

KNowing that a man is justified . ] First therefore for the meaning of Justified ; whereof I intend not in the first place so much the definition , ( though that shall follow ) as the signification , for the right and true English of it , according to the Language wherein I write ; because the word Justified is a Latinisme . The Greek word in the originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifies made righteous : for the Apostle , Rom. 5.19 . expresseth that word by these two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. constituted , or made righteous , as our English Translation renders them , whereto other Vulgar translations unanimously ; for the Italian hath it , constituted just , and the French , rendred just . Seeing then the verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a derivative from the nown 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; regularly therefore the verbe ought to pertake of those senses which are to be found in the primitive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereof the English is Just or righteous . Which word carrieth in Scripture severall senses ; and these ( as it is the attribute of a person ) are principally three ; viz. a legal , a moral , and a jural sense . For as the word Sinner , in the verse before had severall senses , so the word Just or righteous , being contrary to Sinner , must needs therfore have severall senses also , and they severally contrary to those of Sinner : yet where the word is taken chiefly in one of these senses , the rest are not alwayes excluded , but some one sense is principall , and the other accessory .

1. The word Just or righteous , is taken legally quoad leges ; for one who is upright according to the Laws , by doing right to all , and giving every man his due by the Lawes in being ; sometime rendring that evill which by Law is due to a man , but alwayes that good which is due unto him . And all men ought to bee legally righteous , especially Judges and Rulers , whose uprightnes in other mens causes must be exactly legall ; for the Law is the Rule whereby they must give Sentence and execute Judgement , declining neyther to the right hand , nor to the left , whether it concerne the good or the evill of the party whose cause is handled ; for that which no way declines to neyther hand , is properly sayd to be upright . To render evill for evill , private men are not bound , but now under the Gospel are wholly bound from it : yet not so neither , but that Masters of Families may reprove and correct their children and servants , as the Law of reason shall require : because Masters of Families in respect of their Families are petty-Judges and petty-Rulers to judge and Rule uprightly by the law of reason .

Thus the word Righteous is taken , Exod. 23.7 . the innocent , ( Vezaddik ) and righteous slay thou not . and righteous . i. e. upright , or legally righteous . And 2 Sam. 23.3 . Hee that ruleth over men must be ( Zaddik , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) just . i. e. legally righteous , or upright . And Esay 26.7 . The way ( Lazaddik ) of the Just is uprightnesse . i. e. of the upright is uprightnesse . And it is sayd of John the Baptist , Marc. 6.20 . that Herod feared him , knowing that he was ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) a just man . i. e. an upright man ; and of Zacharias and Elizabeth it is said , Luke 1.6 . They were both ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) righteous before God . ( i.e. upright . ) walking in all the commandements and ordinances of the Lord blamelesse ; and Rom. 2.13 . Not the hearers of the Law are ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) just before God . i. e. upright before God . And as in the concrete , the righteous is put for the upright : so in the abstract , the word righteousnesse is put for uprightnesse . Thus saith Jacob , Gen. 30.33 . So shall ( Zidkathi ) my righteousnesse answer for mee . i. e. my uprightnesse . And so Deut. 9.5 . Not for thy righteousnesse . i. e. not for thy uprightnesse . And Psal. 45.7 . thou lovest ( Zedek ) righteousnesse . i. e. uprightnesse . And Prov. 16.8 . Better is a little ( Bezedakah ) with righteousnesse . i. e. with uprightnesse . And Esay . 5.7 . and he looked ( Lizdakah ) for righteousnesse , and behold a cry . i. e. he looked for uprightnesse . And Acts 17.31 . He hath appointed a day in the which he will judge the World ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) in righteousnesse . i. e. in uprightnesse . And 1 John 3.7 . Hee that doth ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ) righteousnes is righteous . i. e. he that dealeth in uprightnes is upright . And in this sense the word righteous is opposed to the legall sinner , who because he walketh not according to the Law , but transgresseth it , is therefore unjust , and unrighteous .

2. The word Righteous signifies morally , quoad mores ; for one who is kinde and courteous , liberall , and bounteous , by doing acts of benefit and mercy ; who is not onely ruled by the Law to give every man his due by Law , but in many cases is over-ruled by his love , to give men more then their due , more good and lesse evill , then by the Law is due unto them ; whose maner is to conferre and convey rights unto men , by bestowing benefits and doing kindnesses , by giving favours and forgiving trespasses . For he who out of his love , bestows some benefit , favor , or kindenesse upon me , doth thereby create in me a right , interest , or claime unto the thing bestowed ; and consequently is thence rightly denominated a righteous man ; for if he be a righteous man , who is upright and deales with me according to that right or claime which by Law I had before : much more is he righteous and properly so called , who by conferring some benefit or gift upon me , doth create some right or claime which before by Law I had not ; and he that forgives my trespasse , doth against the right of the Law give me a right of Release from that penalty , which he by the Law might have exacted from me . Now as all men ought to be legally righteous . i. e. upright according to the Law : so ought all men to be morally righteous , i. e. kind and curteous according to good maners ; for no man upon earth is so indigent or poore , as not to bee able some way or other to doe a kindenesse , as at least to forgive a trespasse : Yet eminently this vertue is required from persons of ability , and principally from Princes , whose Power and Offices lead them to give and forgive in many cases , partly beyond the Law , and partly against it .

So the word righteous is taken , Psal. 37.2 . The wicked borroweth and payeth not againe , ( Vezaddik , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) But the righteous sheweth mercy , and giveth , i. e. the kinde and liberall man forgiveeth and giveth ; and Proverb. 21.26 . The slothfull coveteth greedily all the day long , ( Vezaddik , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) but the righteous giveth and spareth , i. e. the kinde and liberall man ; and Mat. 1.19 . Joseph the Spouse of the blessed Virgin is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a just man ; Then Joseph her Husband being a just man , i. e. a just or righteous man morally in being kinde and curteous : because hee was not onely upright in accustoming to doe that which was right according to the Law , but also exceeded the rule of the Law , in being kinde and curteous ; an example of which kindenesse hee shewed to his Wife , in resolving to put her away privily , when by the Law hee might justly have questioned her openly . And Luk. 23.50 . Joseph of Arimathea is stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a good man and a just , i. e. kinde and courteous : Because hee was not onely upright in not consenting to the sentence of the Sanedrim , when they condemned Christ : But also further , was so kinde and courteous , that hee begged a kindnesse to bestow a kindenesse ; for hee begged the dead body of Christ to bestowe upon it an honourable buriall , by wrapping it in linnen , and laying it in his owne Sepulcher . And Act. 10.22 . Cornelius the Captaine is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a just man , i. e. a kinde and courteous man ; for hee was not onely upright in fearing God ; but also toward men hee was kind and courteous , liberall and bounteous in giving much Almes unto the Poore , as in the same Chapter is specified at the second verse .

Furthermore , as in the concrete , the righteous is put for the kinde man : so also in the abstract , the word righteousnesse is many times in Scripture put for kindnesse ; As 1 Sam. 12.7 . Samuel speakes thus unto the people , Now therefore stand still that I may reason with you before the Lord ( eth col zedakoth ) of all the righteousnesses of the Lord , which he did to you and to your Fathers . i. e. of all the kindnesses which he did to you and to your Fathers ; where our last English translation in the margin renders it benefits ; and Psal. 24.4 . Hee that hath cleane hands , &c. shall receive the blessing from the Lord , and righteousnesse from the God of his salvation , i. e. Hee shall receive kindenesse from God ; and Psal. 112.9 . Hee hath dispersed , hee hath given to the poore , ( Zidkatho ) his righteousnesse endureth for ever , i. e. his kindenesse and bounty shall bee alwayes commemorated . And Esay . 60.17 . I will also make thy Officers peace , and thy exactors ( Zedakah ) righteousnesse , i. e. They who used exaction upon thee shall doe thee kindenesse ; for unto exaction which takes more then is due , kindenesse which gives more then is due , is extreamely contrary . And Mich. 6.5 . That yee may know ( Zidkoth ) the righteousnesse of the Lord , i. e. the kindnesses of the Lord , for the word is of the plurall number . And Mat. 6.33 . Seeke yee first the Kingdome of God ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and his righteousnesse , i. e. his kindnesse , favour , and mercy . And Rom. 1.17 . For therein ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the righteousnesse of God , i. e. the kindenesse of God , is revealed from faith to faith ; for so the righteousnesse of God must heere signifie , because in the verse following it is opposed to the wrath of God , the contrary whereof must bee his kindenesse . And Rom. 3.21 . But now ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) the righteousnesse of God without the Law is manifested , i. e. the kindenesse of God is manifested ; for Gods righteousnesse without the Law , must needes bee his kindenesse ; in which sense also the word is often repeated in the following verses , 21.25.26 . For the Apostle in other of his Epistles speaking to the same purpose , doth expresse the very same thing by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our English Translations render kindenesse ; as Ephes. 2.7 . That in the Ages to come hee might shew the riches of his grace in his kindenesse towards us through Jesus Chrisi ; now that of God which unto the Romans hee called Revealing , manifesting and declaring of Gods righteousnesse , heere hee termeth , Shewing of his kindenesse . And Tit. 3.4 . But after that the kindenesse and love of God our Saviour towards man appeared ; kindnesse appeared heere , is the very same with righteousnesse revealed and manifested before . And againe , 2. Cor. 9.10 . Now hee that ministreth seede to the sower , &c. increase the fruits ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of your righteousnesse , i. e. of your kindnesse in contributing and ministring to the poore Saints of Jerusalem . Hence also that Chest of the Temple at Jerusalem , which stood in the Treasury , whereinto the people cast that money , which they offered for the necessities and services of the Temple , was by the Jewes called ( Cuphah Schel Zedakah ) the Chest of righteousnesse , i. e. of kindenesse ; because it contained that money which was contributed by the voluntary kindnesse , courtesie , or bounty of the people .

Moreover that wee may bee no way imagined to enforce or obtrude this sense of kindenesse upon the word righteousnesse , it is yet further observable , that the Hebrew word Zedakah , which ordinarily signifies righteousnesse , is in severall passages of the Old Testament rendred by the Septuagint , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifies kindenesse . See ( or consult the Learned for ) these passages , Deut. 6.25 . and Deut. 24.13 . and Psal. 24.5 . and Psal. 33.5 . and Psal. 103.6 . and especially , Dan. 4.27 . And the Hebrew word Chesed , which properly signifies kindenesse , is always by the Septuagint rendered 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifies mercy : But where the Hebrew hath Chesed , and the Septuagint 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there our last English Translation doth render it two wayes indifferently , sometime mercy , sometime kindenesse , and loving kindnesse . But the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though it properly signifie kindenesse , yet wheresoever it is used in the New Testament , ( and used it is there not infrequently , yet onely by Mathew and Luke ) is perpetually in our last English Translation rendred Alms ; but in the Old Testament where it is also frequently mentioned , it is never rendred Almes ; for there the word Almes is never read ; and the word Almes is not the Native English , but the Grecisme of it , to signifie that act or gift , which proceedes from kindenesse ; for betweene these three words , Mercy , Kindenesse , and Almes , there is so neare an affinity that either may well bee put for the other ; seeing Mercy is that inward affection , which exercising it selfe outwardly in the acts and deedes of Almes , doth produce the habit and vertue of Kindnesse ; from which afterward proceede the morall acts and deedes of Almes ; for those acts are properly morall , not which produce the habit , but which the habit doth produce : Because they proceede from such a person whose maner it is to use such acts , and to use them frequently .

Hence by the way it may appear , that about these words , Mat. 6.1 . Take heede that you doe not your almes before men , there needs no great dispute , what should in the Originall bee the word for almes , whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; partly because it is far the more probable , that the right Originall was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for the most ancient Manuscripts have it so , and apparent it is that so it was read by the Syriake and Arabick Interpreters ; so by the most Ancient Greeke Fathers ; so by almost all the Latine ; so translated by the Vulgar Latine ; and so by Beza a learned and diligent Interpreter : And partly because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being joyned with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are unto a Greeke eare so concurrent in sense , that they are but two words to signifie one and the same action , either word being a glosse to explicate the other : For unto the Orientall or Easterne Greekes living in Asia ( after whose language the New Testament is written ) the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was very usuall and familiar to signifie that kindenesse whose acts are Almes : But unto the Westerne Greekes living in Europe , that word in that sense was somewhat strange , and was better expressed by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the sense whereof was unto them better knowne . And very probable it is ( as Grotius well conjectures ) that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was first adjoyned in the Margin , and was afterward translated into the Text to exclude the other . But of the word Zedakah ( which St. Mathew there followes ) the Syriake Interpreter notes thus on the place ; It is worth our observation ( saith hee ) that the word Zedakah , which among the Hebrewes , Caldyes , and Syrians , signifies Righteousnesse , doth also signifie Almes .

And we may further observe , that the Greeke phrase in the New Testament 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which properly signifies to doe a kindnesse , which is eminently done in doing of almes , is but an expression of the Hebrew phrase frequent in the Old Testament , ( gnasoth zedakah ) which in our last English is rendred , sometime to doe justice , sometime to doe righteousnesse , viz. in a morall sense as justice and righteousnesse signifie kindnesse . For an instance or two heereof , see ( or consult the learned for ) these places , Psal. 15.2 . and Psal. 99.4 . and Psal. 106.3 . and Proverbs 21.3 . and Esay 32.17 . and Esay 56.1 . and Esay 58.2 . and Jerem. 9.24 . and Jerem. 22.3 . and Jer. 33.15 . And the Greeke phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , expresseth this of the Hebrew , Gnasoth chesed , frequent in the Old Testament , which in our last English is rendred to shew mercy : See Psal. 18.50 . and Psal. 109.16 . Now to doe kindnesse , and to shew mercy , are all one Really , and differ onely verbally : because the doing of kindnesse is a shewing of mercy ; for mercy is that inward affection , which is shewed outwardly by the deeds of kindnesse .

Thus we have shewed two senses of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. of the just or righteous man ; first the legall , for the upright or innocent man ; and then the morall for the kinde or courteous man ; and consequently for the abstract , that justice , or righteousnes doth signifie both uprightnes and kindnes . If now we compare these two senses one with another , we may observe foure things . 1. That very frequently in Scripture , they are coupled and joyned in one sentence , not alwayes under these names , but under words equivalent bearing these senses ; the places are too numerous for us to make instance : yea that solemne Oath , which Princes at their Coronation do ordinarily take , to doe Justice and Mercy , containes nothing else but uprightnes and kindnes in the senses premised ; for Justice and Mercy are not natively English , but Latinismes . 2. That these two Virtues are not opposite or diverse , but subordinate and graduall , the latter being a degree or accesse unto the former , and alwayes supposing it , and affected with it , at least in the concrete ; for every kinde man is also , or should be upright , but every upright man is not necessarily kinde ; for kindnes is uprightnes and somewhat more : because true kindnes doth all the good offices which are due by Law , and many more besides which by Law are not due . For of Nabal we may say that he was legally righteous or upright , to give every man his due : but that he was morally righteous or kinde to bestow a courtesie , we cannot say ; for he is branded to be such a man of Belial , so unkind and churlish that a man could not speake to him ; and he reviled David instead of relieving him , 1 Sam. 25.17 . Of himselfe Paul saith , that for legall righteousnes or uprightnes which was by the Law , he was blameles . Phil. 3.6 . but from morall righteousnes or kindnes he was so remote , that he was like a mad man against the Saints , to persecute , imprison , and put them to death , as he confesseth of himselfe , Acts 26.10 . 3. That of these two virtues the latter is farre more excellent then the former , and alwayes preferred before it ; for uprightnes is a low and servile righteousnesse : but kindnes is high and noble , the supreme and soveraigne righteousnes in the best and highest degree ; and is therefore in the Gospel called perfection ; for Christian perfection consisteth not in being sinles , but in deeds of kindenes : because uprightnes and kindnes being the two maine degrees of righteousnes , he that hath onely the first degree in being onely upright , he is imperfect ; he therefore that hath both degrees in being both upright and kinde , he in the phrase of the Scripture is called perfect ; for though in each degree singly he may be , and is very imperfect , or peccant , yet for having both and joyning both together he is accounted perfect . Kindnes in God is Gods perfect righteousnesse , whereby God is most glorified , and wherein God himselfe doth most glory : yea , Gods kindnes is called his glory , Rom. 3.21 . For all have sinned and come short of the glory of God . i. e. stand in need of the kindnesse of God ; for seeing the words of this verse are a reason of those in the former ; therfore the glory of God here , must needs be referred to the righteousnesse of God there , which as was formerly shewed doth signifie the kindnes of God . And kindnesse in man is mans perfect righteousnes ; for in this kind man hath no other perfection , if he have this ; but his kindnes is a virtue so lovely and obliging beyond uprightnes , that for a kinde mans sake some even dare to dye . Rom. 5.7 . For scarcely for a righteous ( i. e. an upright ) man will one dye : yet peradventure for a good ( i. e. a kinde ) man some would even dare to dye . 4. That the person wherein these two righteousnesses of uprightnes and kindnes do concurre and meet together , is quite opposite and contrary to the legall sinner mentioned in the verse before ; who is a transgressour against the Law , and therefore cannot be upright ; and being not upright , he can never be truely kinde ; for he who is not upright toward me to give me that which is my due by Law , will much lesse be kinde toward me , to give me more then by Law is my due .

3. In the third and last sense , the word Just or Righteous doth signifie jurally quoad jura , for one who is a Proprietary or Owner , and hath a right , claime , or interest , eyther in generall as a Communer or Freeman , in some Kingdome or Common-wealth ; or in particular who hath some Free-hold or Estate of his owne in his owne right ; whether his right be a right in possession , by enjoying the present use and fruit of his estate , or whether it be a right in capacity by way of interest or claime to some future estate , whereof the present possession lies yet in another . Such a right of capacity or expectance have the Heyres and Legataries instituted in a Will or Testament , unto the estate and goods of the Testator , during the Testators life ; for although the Testators estate bee his owne both for the property and present possession during his life : yet also during his life , the Heyre by vertue of his nomination in the Will , hath a present right or clayme to the future possession of it . The like right , clayme , or interest , is imputed , given , or conveyed in every promise ; for thereby the promissary hath a present right to the thing granted , although the present possession remaine still in the promiser , till such time as the promise be performed . Such a right of capacity by a present interest or clayme had Abraham , during his life to the Land of Canaan , whereof by vertue of Gods promise and Covenant he was made heire ; for sayth Paul , Rom. 4.13 . The promise was that Abraham should be heire of the world . i. e. Of the whole Land of Canaan : but Abraham during his life never had the possession of that inheritance ; for sayth Stephen , Act. 7.5 . God gave Abraham no inheritance in Canaan , no not so much as to set his foot on ; i. e. no inheritance in possession .

The man then who hath a jus or right , whether in possession or but in capacity , is in Scripture called a Just or Righteous man ; for so Abraham is called the righteous man , Esay 41.2 . Who called up the righteous man from the East . i. e. The man who had the originall and primitive right , from whence you derive all that right and interest which you clayme to the Land of Canaan , which was first given to Abraham , whom I exalted and raysed to the inheritance of that estate , by calling him thereto out of the East , to follow me , he not knowing whither , as the footman followes the step of his master , to give him the lands of the Nations before him . Yet this sense heere of Abrahams being jurally righteous , doth not exclude the other two senses ; for hee was righteous every way , both legally , morally , and jurally ; but heer in this place , the jurall is chiefly respected . So the Israelites who were the heyres of Abraham , are in many places of Scripture called the Righteous ; partly in respect of aliens or strangers , especially of those who living amongst them , were debarred from the Passeover and other holy things , and commonly had no right in their Lands or Lawes , but were only under their protection and jurisdiction ; from whence they were called forreigners and strangers within their gates . See Exod. 12.43.45 . and Exod. 20.10 . and Exod. 29.33 . and Exod. 30.33 . and Levit. 22.10.13 . and Numb. 1.51 . Partly they were called the Righteous , in respect of Canaan , to the Lands whereof they had a right in possession , as the Owners and Freeholders of it ; for the inheritances thereof were divided by lot among their tribes ; but chiefly they were so called in respect of God , in whom by Covenant they had a right of alliance , that hee on his part should bee their Lord and God , and they on their part should be his people and peculiar , to have , hold and enjoy their estates in fee from him .

For that in these jurall respects the Israelites are called the Righteous , it may appeare from divers testimonies of Scripture ; as Psal. 69.28 . Let them be blotted out of the booke of the living , and not be written ( vegnim zaddikim ) with the righteous . i. e. with the Israelites , who have the rights of inheritances in the Land , as the Owners and Freeholders of it : for among the Israelites and other Nations , the names not of the legally or morally righteous , but of the jurally righteous , are written in bookes , and entered into Records in respect of their Inheritances and Priviledges . And Psal. 72.7 . In his dayes shall ( Zaddik ) the righteous flourish , i. e. literally , in the dayes of Solomon the Israelites who are the right Heires and Owners of the Land shall abound in peace : But mystically the words refer unto Christ , and to the Believers in him . And Psal. 92.12 . ( Zaddik ) The righteous shall flourish like a Palme-tree , i. e. The Israelite shall so flourish ; for in the Margin of that place there is a reference quoted to a parallell place , Hos. 14.5 . Where the Prophet mentioning the like blessing doth instead of the Righteous , put the word Israel , I will bee as the dew unto Israel ; hee shall grow or blossome as the Lilly . And Psal. 118.20 . This gate of the Lord into which ( Zaddikim ) the righteous shall enter , i. e. The Israelite shall enter , who hath the right of entrance ; for strangers had no right to enter within the gate of the Lord , i. e. of the Temple , but remained in the outward Court of the Gentiles . And Psal. 125.3 . The rod of the wicked shall not rest upon the lot ( hazzard dikim ) of the righteous , i. e. The stranger shall not continue his Dominion and Possession over the Inheritance of the Israelite , to whom the right of the Land was allotted . And Esay . 26.2 . Open ye the gates that ( goi Zaddik ) the righteous Nation , who keepeth the truth may enter in , i. e. The Nation who is the right Inhabitant and Owner of the Land , though for a time they were exiled and fled , because they would not change their Religion , but would keepe the truth . And Esay . 60.21 . Thy people also shall bee all ( Zaddikim ) righteous , they shall inherite the Land for ever , i. e. Thy people , even all of them who have any right of Inheritance in Judea shall returne from their Captivity in Babylon , and shall henceforth enjoy their estates for ever , without any more Captivity . In all which passages the jurall sense of the word righteous is chiefely respected , although the other two senses may bee also included .

And under the word righteous in this jurall sense are comprehended , not onely the Native Israelites who discended from Jacob , but also those factive Israelites , who by Nation or Birth being Aliens became of the Jewish Religion , professing it by the Ceremony of Circumcision , and were thereupon by the Septuagint called Proselytes , but by the Rabbins ( gerei Zedek ) advenae justitiae , i. e. strangers of right : Because they had a right , interest and claime to the Rights , Lawes , Ceremonies , and Priviledges of the Native Israelites , and in many particulars the very same Rights with the Natives . For the Proselyte had the same right for the Ceremonies , as in eating the Passeover , Exod. 12.19.48.49 . and in keeping the Fast of Expiation , Levit. 16.29 . and in offering of Sacrifices , Numb. 15.14.15.16 . and in the use of the holy water , Numb. 19.10 . The Proselite had the same right for Judicature , For one maner of Law must bee for the Stranger and for the Native , Levit. 24.22 . and one maner of Judgement , Deut. 1.16 . and one maner of punishment , Numb. 15.30 . And hee had the same right for Priviledges , the very same immunity from oppression , Levit. 19.33.34 . and the same Reliefe in case of Poverty , Levit. 25.35.36 . and the same benefit of Sanctuary , Numb. 35.15 . Thus in the Land of Canaan , the Native Israelite and the Proselyte are called the Righteous ; and so heere in England a Subsidy-man , who is an Owner , and enjoyes an Estate in Lands or Goods to a certaine yearely , is in the Writts of our Common Law stiled homo probus & legalis , which wee can scarce English properly without the word Just or Righteous in this jurall sense , or some other word thereto equivalent . And as the concrete words Just or Righteous doe concretely signifie a proprietary or owner : So the abstract words of the Hebrew Zedakah in the Old Testament , and of the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which in our Translations are rendred Justice and Righteousnesse , doe many times signifie the Latine word Jus , whereof the English is a Right , Interest , or Claime , as shall bee more largely declared in the last verse of this Chapter upon these words , For if righteousnesse come by the Law .

Compare we now the Proprietary or Owner who is a just or righteous man jurally , with the kinde or bounteous who is a just or righteous morally , and we may observe 3 things . 1. That the Owner and his property is a necessary effect , and consequent flowing from the kinde man and his kindnesse ; for he who out of his kindnes bestoweth a thing upon me , doth thereby transferre his property and right thereto from himselfe , and imputeth or conveyeth the right and property thereof unto me , whereby necessarily I am made and become the true proprietary or Owner thereof . 2. That the Owner who is jurally just or righteous , is mainely opposed to the jurall sinner , which ( as was shewed in the verse before ) signifies a stranger , who either absolutely hath no right at all , or none respectively to this or that thing in particular ; when therefore a stranger who before had no right to a thing , attaines some right or claime thereto , then he becomes just and righteous in a jurall sense . 3. That the word Righteous carryes a variety of sense not much unlike to the word Gracious ; for as the word Gracious doth signifie sometime actively , for one who doth shew grace and favour , in which sense it is a frequent attribute of God in the Scripture , and so a Prince is Gracious to his favourite ; and sometime passively , for one to whom grace and favour is shewed ; so the Princes favourite is Gracious with his Prince ; and in this sense the word Gracious is taken , Jer. 22.23 . How gracious shalt thou bee when pangs come upon thee . i. e. no grace nor favour shall be shewed thee in thy distresse : so the word Righteous is taken , sometime actively , for him who is legally upright by doing right to all , and for him who is morally kinde , by doing kindnesses in granting and giving some right , interest , and claime ; and sometime passively for him to whom a kindnes is done , to whom some right , interest or claime is given or granted , and who , because he hath such a right , is therefore in Scripture called Just or Righteous . Thus the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereof the English is Just or righteous , doth in Scripture signifie in all three wayes . 1. Legally quoad leges , for one who is upright , faciendo , by doing right . 2. Morally , quoad mores , for one who is kinde , donande , by giving a right . 3. Jurally , quoad jura , for one who is an Owner , habendo , by having a right : Yet in that one word in one and the same sentence , there may concurre or bee implyed , sometime two of those senses , sometime all three , as the circumstances may require a lesse or more generall acception thereof ; for one and the same person at the same time may bee a man upright , kinde , and an Owner .

Come wee now to the Greeke Verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is a derivative from the Nowne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and to the Latine Verbe Justifico , which is a figurative compounded of Justus and facio , and then the true genuine English of the Latinisme justified , will bee this , viz. to bee made just or righteous , and because the Nowne Just or righteous , hath three senses ( as was formerly shewed ) therefore consequently the Verbe justified being thence derived , must regularly signifie three wayes : Viz. 1. To bee made upright . 2. To bee made kinde . 3. To bee made an Owner . And because the word made doth expresse unto us the forme of the third Conjugation Hiphil and Hophal in the Hebrew , which regularly consignifies making ; therefore from that causall Conjugation wee must observe , that in the phrase of the Old Testament , and so likewise from the New , where it imitates the Old ( as heere it doth ) such Making may and must bee understood , sometime Declaratively only , sometime Efficiently , and sometime both wayes . For these consignifications modifying the principall sense of the Verbe , doe vary it into different and severall senses : Yet so , as that in some case they may concurre ; for a man may at once be declaratively pronounced righteous , and efficiently made so : and in some case againe they may be severed ; for a man may be declaratively pronounced righteous , when he is not efficiently made so : and contrarily , he may be efficiently made so , when declaratively he is not so pronounced . For the declaring of a thing is not necessarily efficient to make the being of it , as if it had no being before ; but it causeth that being to appeare which before appeared not ; by making that manifest and cleare which was in being before , but the being was so obscure or doubtfull that it was in question ; and after that being is duly declared , it admits of no proofe to the contrary . Wherefore the verb justified ( besides the 3 principall sences which it derives from the nowne Just or righteous ) doth in Scripture consignifie chiefly 2 wayes , viz. Declaratively onely , and Efficiently , whether the effect be declared or not .

1. Declarative onely , by pronouncing a person just or righteous ; and so it derives from the nown 2 senses . 1. A Legall , and so he is justified who is declared or pronounced upright , to have done that which is just or right , not to have offended against the Law , nor to have done that wrong wherewith he is charged . Hence Exod. 23.7 . the Lord professeth of himselfe , ( lo azdick ) I will not justifie the wicked , i. e. I will not declare the wicked to be upright or innocent . And Deut. 25.1 . If there be a controversie between men , and they come into judgement that the Judges may judge them , ( vehizdik eth hazaddik ) then they shall justifie the righteous , i. e. they shall declare him upright , who is upright legally . And Rom. 2.13 . For not the hearers of the Law are just before God , but the doers of the Law ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) shall be justified . i. e. the hearers onely of the Law are not upright before God , but the doers of the Law ( if there be any such ) shall be declared upright . And here , in the last clause of the verse in hand ; for by the works of the Law shall no flesh ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) be justified . i. e. no flesh shall be declared upright . See Job 33.32 . and Psal. 51.4 . and Prov. 17.15 . and Esay 5.23 . and Esay 43.9 . and Mat. 11.19 . and Mat. 12.37 . and Luke 10.29 . and Luke 16.15 . In all which places the verb Justifie doth not consignifie efficiently , or any way causally , to make him upright who before was not upright , either by infusing into him a new uprightnes , which was no where existent before , or by imputing unto him that uprightnes which was before existent in another : but it consignifies onely declaratively in pronouncing him upright , who was upright before , and had the quality of uprightnes inherent in him . 2. It declares the Morall sense ; and so he is justified , who is declared kinde , bounteous , and gratious ; that he not onely doth right in giving every man his due : but also doth more then right , in giving men more then their due , by bestowing Gifts , Graces , and benefits upon them . Hence Luke 7.29 . And all the people that heard him , and the Publicans ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) justified God , being baptised with the Baptisme of John . i. e. the people and the Publicans declared God to be kind , Gratious , and bounteous in that counsell of his will , which the Pharisees and Lawyers rejected , as it appeares by the verse following : and this kindnes , bounty , and Grace of God they declared by their deed , in being baptised with the Baptisme of John : and the end why they declared Gods kindnes , was , that thereby they might glorifie God ; for he that declares or sets forth Gods kindnes by shewing the goodnes and greatnes thereof , doth in effect prayse and glorifie God . And 1 Tim. 3.16 . God was manifest in the flesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , was justified in the spirit . i. e. was declared kinde , bounteous , and Gratious , by reason of the various gifts and wonderous workes , proceeding from his holy spirit . And here as before , the verb Justifie doth not consignifie efficiently , or any way causally , to infuse , or impute kindnes to him who was not kinde before : but onely declaratively , to manifest that kindnes which was before in being .

2. The verb Justified consignifies Efficiently , by effecting or making a man just or righteous ; and then it derives from the nowne the jurall sense of it ; and so he is justified or rather jurified , who is efficiently made an Owner , or an Heire in respect of some right , interest , or clayme imputed , conveyed , or settled upon him , whether the effect be declared or not declared ; and this Jurall justifying is effected or made by the two maine degrees of efficiency . 1. Procreantly , and so he is justified , or rather jurified , who is made to have a right ; when a right , clayme , or interest , which he had not before , is created , constituted , imputed , or ordained unto him ; for by this efficiency his Right is first made to initiate , commence or begin unto him : so the word is taken Esay 45.25 . in the Lord all the seed of Israel ( Jizdeku ) shall be justified . i. e. all the Faithfull who are the spirituall seed of the true Israel , shall be procreantly jurified , or made to have a right , interest , or clayme , in the Lord , that he is their God ; and thereof they shall not boast in themselves , but shall glory in him . And Esay 53.11 . By his knowledge , my righteous servant ( jizdik ) shall justifie many . i. e. Christ who shall be upright in executing my will , and obedient even to the condition of a servant , shall by the knowledge or Doctrine by him taught , make many to have a right , interest , and clayme in God , as his sonnes and heires to everlasting life ; for Paul expressing the sense of this place , doth instead of the words , shall justifie many , use these , many shall bee made righteous , Rom. 5.19 . By the obedience of one , shall many be made righteous , i. e. Many shall bee jurally justified , or made to have a right in God , which before they had not ; for the word made heere , doth not signifie Declaratively , but Efficiently : Because the Originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which properly signifies constituted , ordained , or appoynted ; and in some places of our last English Translation is so rendred . See Act. 6.3 . and Tit. 1.5 . and Heb. 5.1 . And Rom. 3.24 . ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) being justified freely by his grace , i. e. procreantly , jurified , or made to have our right in God , without any deserts , any workes , or any suit on our part , but onely by grace on Gods part , him thereto especially moving . And Roman. 4.2 . if Abraham ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) were justified by workes , hee hath whereof to glory , i. e. if Abraham were procreately or initially jurified , or made to have his right of inheritance to the Kingdome of Canaan by the title of his workes , he may well boast of them ; for certainely they must bee mighty workes that could entitle him to a Kingdome , or make him to bee the Heire of the World , as Paul phraseth it afterward , ver. 13. And to instance in the first clause of the present Text , Knowing that a man is not justified by the workes of the Law , i. e. Procreantly jurified , or made to have a right , to bee constituted or initiated by the workes of the Law .

2. Conservantly , and so hee is justified or rather jurified , who is made to hold his right ; when that right which hee was made to have before , is afterward , and moreover preserved , continued , and maintained unto him ; for by this efficiency his right is made to subsist , and remaine according to the former creation or constitution of it ; and consequently is kept from escheating , reverting , revoking , forfeiting , or otherwise losing ; for in vaine a man is made to have a right , if hee bee not also made to hold it . In this sense the word is taken , James 2.21 . Was not Abraham our Father ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) justified by workes , when hee had offered Isaac his sonne upon the Altar ? i. e. That right of Inheritance to the Land of Canaan , which Abraham was first made to have by his faith ( or which was created , constituted , imputed , or initiated unto him upon his faith ) was it not afterward held , continued , preserved , and maintained by his workes in offering up his son ? And againe , vers. 24. Yee see how that by works a man ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is justified , and not by faith onely , i. e. that right unto salvation which a man is first made to have by his faith , is held or continued by his workes ; for though his faith onely without workes doth first create , constitute , and commence that right in making him to have it : yet faith onely without workes doth not preserve , continue , and maintaine that right , in making him to hold it : and though his workes have no efficiency procreant in making him to have that right : yet they have an efficiency conservant , in making him to hold it . And againe , vers. 25. Was not Rabah the harlot ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) justified by workes , when she had received the messengers , and sent them out another way ? i. e. the right to be saved at the sacke of Jericho , which was first created , constituted , and imputed unto Rahab by her faith in God ; was it not afterward preserved , continued , and held by her workes in receiving the messengers and dismissing them another way ?

Yet this jurall efficiency of the Verb justified , doth not necessarily exclude the declarative sense , but is so compliant and consistent therewith , that it doth advance and further it . For if the right which is made us be declared , it becomes thereby the more manifest before men , and consequently the lesse questionable ; and therefore in all the places formerly quoted out of James , the Verb justified , may and doth carry a declarative sense ; yet not principally , but secondarily and accessorily ; for that our right should be conserved and continued unto us , is of absolute necessity to salvation ; because otherwise wee cannot be saved : but that it should be declared and manifested ( otherwise then Gods Will and Testament declares it ) we find no such necessity in Scripture . And certainly our workes doe declare our right , yet not assertorily to pronounce it , for workes cannot doe so : but illatively and consequently to argue or inferre it by the meanes of our fayth ; for workes by declaring our fayth , doe consequently declare that right which by our fayth wee are made to have . For faith being an inward thought of the heart , lies of it selfe covered and concealed , untill by some outward meanes it be declared or manifested : and the proper meanes for that act , are not words , ( for a man may easily say hee hath faith ; ) but workes , for workes are the proper evidence which shew it . Hence sayth the Apostle , Jam. 2.18 . Shew me thy faith without thy workes . i. e. Declare or manifest unto mee thy faith which is without workes , not by thy words , in bidding the poore , Depart in peace : but by thy workes , in giving them those things which are needfull to the body , as it is in the former verse before ; but shew it by thy workes thou canst not ; because it is solitary alone and without workes , as thou sayst it may bee and is . Workes then justifie not only efficiently to conserve our right , but declaratively also to manifest it , by declaring that faith , whereby we are made to have it .

See heere a solid and easie way to cleere that seeming contradiction , which some have conceyved betweene Paul and James in the point of Justification ; for although both these Apostles have the same word justified , and both use it in a jurall sense , and both in a consignification of efficiency , yet apparant it is , that both understand not the same kind of efficiency . For Paul understands that efficiency which is procreant , in making us first to have a right by creating , producing , and constituting of it ; which kind of efficiency is proper wholly and only to fayth , but no way to workes , which are altogether excluded from it . But James understands that efficiency which is conservant , in making us afterward to hold our right by preserving , continuing , and maintayning it unto us ; which kind of efficiency is proper to works , yet not wholly and only so , as to exclude fayth , for fayth is also conservant of that right which it first created , if fayth it selfe bee conserved : but fayth cannot conserve it selfe without workes , because by workes fayth lives and breaths , but without workes is frustrate and dead , as the body is without breath . Workes therefore being efficient to conserve our faith , must consequently needes bee efficient to conserve that right , which by the efficiency of our fayth was created unto us ; for though fayth alone bee efficient to create our right , yet faith alone is not sufficient to conserve or declare it without the co-efficiency of workes . Wherefore workes are not only a signe of our right to declare it , but also a cause to conserve it ; because they are a cause to conserve our faith , which without them would be dead .

And this jurall sense of the Verb Justified , may be further illustrated and confirmed from divers other words , which carry a jurall construction , and are referred to Justifying ; which words for better order may be distributed into fowre sorts . 1. Words of Circumstance , whereof some doe create or constitue a Right or Interest ; as Grace , Gift , Goodwill , Will and Testament , Covenant and Promise ; all which are jurall words signifying the principall motives and causes of our Justification : some doe confirme or assure a Right , as Seale and Earnest ; for the holy Spirit is sayd to be the Seal and Earnest of that Inheritance , whereto wee are justified : and some other words doe specifie a Right constituted and assured , as Liberty , Freedome , Communion , Fellowship , Inheritance , and Peculiar ; all which and many more are the results and effects of our Justification .

2. Words of Contrariety , which are opposite to Justifying ; as Injurying and Condemning : for the two Greeke words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifie Injurying and Condemning , are both contrary and opposite to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is Justifying ; As therefore he who is Injuried , is against Law made to lose some right which he had before , and which by Law was due unto him : and as he who is Condemned , is according to Law made to lose some right which he had before , and which by Law hee was to lose : for all Condemnation effecteth on the condemned eyther the abolition or the abatement of some right which the party had before , eyther in deed or in pretence ; so contrarily , he who is justified , is beyond or above Law made to have some right which before hee had not , and which by Law was not due unto him . And as Condemnation is the Imputation of a present sin to a future punishment , so Justification is the Imputation of a present right to a future blessing : for although Justifyng and Condemning , be opposite and contrary one to another , yet they agree in this , that both are under one and the same genus which is Imputation . Seeing then Injurying and Condemning are jurall words , therefore so is Justifying ; because it is opposite and contrary to them both .

3. Words of Affinity or nearenesse , which are subordinate to justifying and comprehended under it ; as Naturalizing , Legitimating , Manumising , Redeeming , Pardoning , Adopting , and such like ; all which are severall kindes or sorts of justifying , which is the genus to them all . For Naturalizing is the Justifying of an Alien , by imputing or giving the right of a Native to him that was borne in a forraigne Countrey . Legitimating is the Justifying of a Bastard by imputing or giving the right of Birth to him that was born misbegotten . Manumising or Infranchising is the Justifying of a Villaine or Bondman , by imputing or giveing the right of freedome to him that was borne a Slave . Redeeming is the Justifying of a Captive by giving the right of Liberty to him who before was a Prisoner to his Enemy . Pardoning is the Justifying of an Offender , by imputing or giving the right of impunity to him who stands by Law condemned . Adopting is the Justifying of a Stranger by imputing or giving the right of a Sonne and Heire to him who was borne in another Family . Any one of these acts severally is justifying , and all of them concurring joyntly , ( for concur they may upon one and the same person ) are no more ; saving that then the justifying is exceeding gracious ; for when an Alien , a Bastard , a Bondslave , and a Captive , and so much worse beside , as to bee a Malefactor , is made an Heire to some Kingdome ; such a Justifying , in regard it passeth from one extreame to another , is extreamely gratious ; and so gratious is our Justification by Christ , as to an observant Reader will afterwards appeare .

4. Words of Attribute , whereby the justified are in Scripture stiled and called ; as Sonnes and Heires of God , Gal. 4.7 . Wherefore thou art no more a Servant but a Sonne , and if a Sonne , then an Heire of God through Christ . Co-heires or joynt-heires with Christ . Rom. 8.16.17 . The spirit it selfe beareth witnesse with our spirit , that wee are the Children of God ; and if Children , then Heires , Heires of God , and joynt-heires with Christ . Fellow-citizens and Domesticks of God , Ephes. 2.19 . Now therefore yee are no more Strangers and Forraigners , but Fellow-citizens with the Saints , and of the Houshold of God . The Lords Freemen , 1. Cor. 7.22 . For hee that is called in the Lord , being a servant is the Lords Freeman . Which last Attribute of Freeman , is a generall word including all the former , for Citizens , Sonnes and Heires are but severall sorts and rankes of Freemen ; and it is a word so jurall , that the state of Liberty or Freedome is the Primitive , Originall , or Fundamentall Right , whereon all other Rights and Priviledges are raised , and without which none can subsist ; for a Bondman during his bondage hath no right at all , neither can hee have any , till first hee bee infranchised or made free ; seeing all the right hee hath before , is onely a crooked right , to accept or refuse freedome ; for a will to refuse freedome was by the Law of God allowed to a Bondman , who otherwise hath no freedom of will , Exod. 21.5 . If the servant shall plainely say I love my Master , my Wife , and my Children , I will not go out free , then his Master shall bring him to the Judges , &c. And the word Freeman is so intimate genuine & proper unto Justified , that those 2 words are reciprocall & adequate to denote the same person ; for Freeman is the proper name whereby a person justified is called ; & a person justifyed is the proper essence or difference which defines a Freeman , seeing a Freeman is a person justified , or made to have some right ; for hereby he is absolutely opposed to a bōdman , who absolutely is not justified , or hath no right at all ; & heereby hee is respectively opposed to an Alien , a Forraigner or Stranger , who locally is not justified , or hath no right in this or that place , as none in such a Kingdome , such a City , or such a Family . Hence in the Scripture , the word Justified is sometime put for freed , as Act. 13.39 . and by Christ all that believe are justified ( i. e. freed ) from all things from which yee could not bee justified ( i. e. freed ) by the Law of Moses ; and sometime it is translated by the word freed , as Rom. 6.7 . Hee that is dead , is freed from sinne , where the Margin shewes that the Originall word is justified .

From all those former jurall words thus referred to Justifying , it plainely appeares , that Justifying is not onely a jurall , but also a curiall or Court-word : Yet not borrowed from a Court criminall , or any other Civill Court of Justice or Law , where the suite is contentious , and the sentence a judgement , in which jus dicitur , i. e. in which that right which was in being before , is declared to bee , according to the letter or meaning of the Law ; as heere in England is done in the Courts of the Kings Bench , and of the Common Pleas , where the Judges represent the King for his Justice . But Justifying ( in the sense of the Apostle ) is rather proper to a Court of favour or grace , where the suite is voluntary , and the sentence is a Decree , in which jus fit & datur , i. e. in which that right which was not in being before , is made to bee , according to the kindenesse , favour , goodwill , and grace of the Prince ; wherein the iniquities and rigours of the Law are rectified , pardons for offences are granted ; Patents and Charters for the Rights of Honours , Profits , and Priviledges are issued ; as heere in England is done in the Courts of Requests , and the Chancery , where the persons President represent the King for his Mercy and Grace ; and therefore are not called Judges , as that word is properly signified by Judex : But to avoyd the rough sense of the word Judges , they are called by other names . In effect therefore Justifying is a right Chancery-word , whereby not onely our sinnes are cancelled , crossed out , and blotted ; but our Patent for blessednesse is granted and sealed .

But if wee may borrow a little light from the Civill Law , or from those Courts wherein Wills and Testaments receive their Debates and Probates , wee shall easily perceive that Justification is a Testamentary word . Yet not for the letter of it ; for wee finde it not expresly used in Testaments : But for the sence of it , which is the very same or very neare with the Testamentary word of Institution . Not as Institution is distinguished from Substitution : But as it is opposed to Exheridation or disinheriting ; and signifies indifferently either for the ordaining of an Heire , or for the devising of a Legacy . In which ample signification , Instituting is co-incident or equivalent with Justifying : Both words carrying a sense either really the same , or rationally consequent each to other . For whosoever in a Testament is Instituted as an Heire or a Legatary , that person is Justified , or made to have a right to that Inheritance or Legacy , which is therein conveyed or devised unto him . And whosoever in a Testament is Justified unto any Inheritance or Legacy , that person is thereto Instituted . And the co-incidence or resemblance betweene these two words is the more proper : Partly because Justification is a most gratious act , proceeding from the meere favour and free grace of God ; without any previous Petition , Motion or Request made by the party Justified : As commonly Institutions are made in Wills and Testaments , which are , or should bee acts of meere favour and grace . But chiefely , because Justification is also a Testamentary act of God , arising from his Will and Testament , wherein all Believers are Instituted Heires to the Inheritance of everlasting life , i. e. wherein they are Justified .

Having hitherto shewed the meaning of the word , let us now gather nearer toward the nature of the thing , to specifie more particularly what Right that is wee are made to have , according to the purpose of the Apostle heere , in saying that a man is justified . Man is jurally a Sinner and ungodly , i. e. a Calamitous person who is unto God an Alien and a Stranger , who by his birth heere on earth hath no right to the Kingdome of Heaven : For if a Native of England by his birth heere , can claime no Inheritance in France , nor in any other Kingdome on earth ; much lesse can a Native of earth claime any Inheritance in the Kingdome of Heaven . And man is legally and morally a Sinner and ungodly , i. e. Hee is unto God a Transgressour , an Offendour , and a Malefactour ; and by reason of sinne , man is a Bondman and a Captive , held a Prisoner in the Grave , under Death , and under Sathan , who hath the Dominion and power of Death ; for because of sinne , man is not onely debarred from Heaven , but condemned to that earth from whence hee was taken ; even the uprightest man on earth can never bee found upright , if God enter into judgement with him , to take the examination of his life , and marke what is done amisse .

Contrarily , God is jurally Just or righteous , i. e. hee is a Lord and Owner ; for hee is the universall and supreame Lord and Owner of all the whole World , over all Owners , Lords , and Kings , having the Soveraigne Dominion and Possession both of Heaven and Earth , the Sea and all things else ; for the whole World , and all the Creatures thereof are the workes of his hands ; and every workeman , especially if hee worke upon his owne materialls , is the Lord and Owner of his owne workes . Unto God therefore doe belong , not onely the things that may bee no mans , and the things that may bee any mans , but also the very things that are each mans , as the Lands , Goods , and Chattells which each man possesseth . For although God hath given the Earth to the Children of men , and some men in respect of others are great Lords and rich Owners : Yet all men even the greatest Kings , in respect of God are but meane Lords , and petty Owners , or rather Tenants at will , who have but a precarious use of earthly things , the supreme seigniory and property whereof doth rest in God , who still retaines to himselfe an absolute and full power to dispose of all things at his pleasure , by giving and taking them away at his will . See and compare Deut. 10.14 . and Job . 1.21 . and Psal. 24.1 . and Psal. 115.16 . and Hos. 2.8.9 . and 1. Cor. 10.26 . And God is morally Just or Righteous , i. e. Hee is kind , free , and bounteous ; for hee is universally and supreamly kind , free , and bounteous to bestow in abundance his blessings upon all Creatures , but chiefely upon man in a surpassing maner above all the rest . Hence the Scripture is very serious and copious in setting forth Gods kindenesse ; for she magnifies it with the Attributes of great kindenesse , Joel . 2.13 . and Jonah . 4.2 . of loving kindenesse , Esay . 63.7 . and Jer. 31.3 . and Hos. 2.19 . and in the Psalmes above 20. places ; of mercifull kindenesse , Psalm . 117.2 . and Psalm . 119.76 . of marvellous kindenesse , Psalm . 17.7 . and Psalm . 31.21 . and of everlasting kindenesse , Esay . 54.8 . Shee extolls it with the praises of being Gods title , that hee is the God of kindenesse , Nehem. 9.17 . and of being Gods exercise , that hee makes it his delight , Jer. 9.24 .

And the kindnesses which God bestowes upon man ( for the acts of kinde persons are also called kindnesses ) are divine blessings beseeming the goodnes and greatnes of God , as a right of heavenly freedome , a right of Alliance with God , and a right of inheritance in his kingdome . For God is so free , that his will is , to make man free of heaven , by giving him a right of divine freedome , as a Denizen , or Citizen of the Kingdome of Heaven . See John 8.32 , 36. and Rom. 6.22 . and Rom. 8.2 . and 1 Cor. 7.22 . and Ephes. 2.19 . and Heb. 8.10 . And God is so kinde , as to make man his Kinsman , by giving him a right of divine alliance , in making him his Son , and becomming a father to him , which makes not a remote and distant alliance , but the nearest and best degree of kindred . See John 1.12 . and Rom. 8.14 . and 2 Cor. 6.18 . and Phil. 2.15 . and Gal. 4.5 . and 1 John 3.1 , 2. So fatherly kinde , as to make man his heire , by giving him a right of inheritance in Heaven , where God hath provided for him many Manors and Mansions , so goodly and so glorious , that the Manors and Mansions on earth are but the figures and shadowes of those in Heaven ; for God who hath feared man here upon earth will hereafter most gloriously settle him in Heaven , whereof he hath already made him the Heire , by giving him a present right to the future possession of it ; for this kinde of right makes the nature of an Heire . See Mat. 5.3 . and Mat. 25.34 . and John 14.2 . and Rom. 8.17 . and Gal. 4.7 . and Ephes. 1.3 . and Ephes. 2.6 . and Tit. 3.7 . and James ● . 5 . and 1 Pet. 1.4 .

But for the better conveyance and settling of these Heavenly kindnesses , God frames his Will into a Testament , wherein more blessings are devised and bequeathed unto man by way of gifts and Legacyes ; for hence the holy Scriptures both New and Old , are called Gods Testaments ; though at the first making neither of them were written , but were nuncupative : because God at first declared his will by the word of his mouth ; for hence the same Testaments are called the word of God ; but his Will being afterwards written , became the Scriptures . And God by publishing of his Testament , reveales the Gifts and Legacies thereof into promises ; ( for Gods promises are but his Gifts and Legacyes declared ) he covenants with man for the performance of those Promises ; and confirmes his Covenant , that it may be irrevocable . Now the proper virtue and effect of Testaments , Promises , and Covenants , especially being once confirmed , is to constitute , ordaine , impute , and convey unto the persons concerned , rights , interests , and claymes to the things therein specified . And the rights and claymes constituted , ordained , and conveyed in Gods Testament , are no lesse precious then the inheritances of Heaven , whereto man is instituted Heire ; for although among men here on earth , some Lands and inheritances cannot be disposed by Will and Testament : yet all the inheritances of Heaven are deviseable by the Will and Testament of God . And Gods Testament argues Gods marvellous loving kindnes ; for can a man possibly shew greater love and kindnes , then first to give away all his estate , and at last to confirme that gift , give up his life ? all which is done in the making of a Will ; because a Will is a Deed which makes away all , and yet it selfe is not fully made , at least not made of force , untill the death of the maker .

And Gods Testament for the purpose of it , is a Will ad pias causas . i. e. for godly and charitable uses , wherein Gods goods are all distributed for the reliefe of impotent , poore , and needy wretches ; for all the parties instituted in Gods Testament , are miserable persons , such as are the blind and lame , the deafe and dumbe , the dead and buried ; such as are strangers unto God , as aliens , bondslaves , captives and prisoners unto Satan ; such as are Sinners against him , as offendors and malefactors . For hence the publishing of Gods last Will and Testament is called by Christ , Luke 4.18 . preaching of the Gospel to the poore , sending to heale the broken-hearted , preaching deliverance to the captives , recovering of sight to the blind , setting at liberty them that are bruised . And this againe doth magnifie Gods marveylous loving kindnesse : for can a Testament shew greater love and kindnesse , then when it is all for charitable uses ?

And the better to qualifie these miserable persons , and to inable them for the possession of these blessings , Gods will is yet further , to performe all acts thereto conducing ; as to Illuminate and instruct them in heavenly knowledge , that they may know God to be their gratious Father , to Regenerate and sanctifie them by writing his divine Law in their hearts , that they may carry themselves as the sons of God ; to Expiate , pardon , and forgive all their sins in generall , past , present , and to come ; to Redeem from the grave , their dead and vile bodies , transforming them into heavenly and glorious bodies ; and lastly , to Glorifie them , at their entrance into their Lords joy , where they shall be partakers of his divine nature , and the freeholders of eternall blessednesse . For such clauses there are in Gods will . See Heb. 8.10 , 11 , 12. and Phil. 3.21 . and 2. Pet. 1.4 .

Hence the nature of Justifying may easily appeare . For when unto a Sinner and a stranger , God by his Will and Testament deviseth or imputeth a present right to a future blessing , then God justifieth the ungodly ; and when a Sinner hath that right , then a man is justified . And therefore actively and factively all the gifts and Legacies of Gods Will , and all the promises of God doe justifie : because it is the nature of a Legacy and of a promise to impute a present right to some future benefit or blessing . And therefore againe passively and effectually , all the free men of Gods kingdome , and all the sonnes and heyres of God are justified : because it is the nature of a freeman , of a son , and of an heyre , to have a present right to a future estate . When unto Abraham who at first was a sinner and a stranger , God by his Will and Testament devised these earthly blessings ; That he should have an heyre from his owne body , and should have the Kingdome of Canaan for his inheritance ; Gods will was that Abraham should have a present right to those blessings , and when effectually Abraham had that right , then was he justified . When unto Rahab , who was an harlot and a stranger , God by the same Will imputed a present right to her future safety , and consequently to make her free in Israel , then was Rahab justified . When unto the Jewes who were sinners , God by his last Will and Testament , which is his new Covenant , devised and ordayned the kingdome of Heaven , and those heavenly blessings wherof the Earthly kingdome of Canaan and her blessings were but figures and shadowes ; as their exemption from the Law , the Priviledge and benefit of Repentance , the Renovation of their mindes , the Remission of their sins , the Resurrection of their bodies , and the Inheritance of everlasting life in the kingdome of Heaven ; Gods Will was to give them a present right to those blessings ; and those Jewes who effectually had that right , they were justified . And when the Gentiles who were both sinners and strangers , were by the same Will made fellow-citizens with the Saints , fellow-heyres , fellow-members and partakers of Gods promise in Christ , to have the same right unto the same blessings with the believing Jewes , then were the Gentiles justified .

The Names of Justifying or other words whereby in Scripture this is expressed , are too many to be mentioned here : yet for the better understanding of the thing , we may take notice of some which intimate either the causes , effects , affections , or resemblances of it . 1. Therefore it is called adopting or making Sons of God , Joh. 1.12 . As many as received him , to them gave he power to become ( or be made ) the sonnes of God . i. e. he justified them , by giving them the right or priviledge of Sons ; for so the word power is explained in the margin . 2. Manumising , infranchising , or making free ; John 8.36 . If the Sonne shall make you free , you shall be free indeed . i. e. if the Son shall justifie you , by giving you the right of freedome , the Kingdome of Heaven , ye shall have that reall and true freedome , whereof your earthly freedome is but a figure or shadow . 3. Reconciling , or attoneing with God ; Rom. 5.10 . For if when we were enemies , we were reconciled to God . i. e. justified , by way of amity or alliance to be made the friends and Sons of God ; and at the next verse following , By whom we have now received the attonement ; i. e. by whom we have now been justified ; for in the originall the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in both these verses , but is rendred in the 10. reconciled , and in the 11. attonement . 4. Inoculating or grafting , Rom. 11.24 , If thou wert cut out of the Olive tree , which is wilde by nature , and wert grafted contrary to nature into a good Olive tree . i. e. if contrary to nature thou wert justified ; for as the Cions or Graft hath a right of life and maintenance to partake of the root and sap of that stock whereinto it is inoculated : so the justified are made joynt-heyres with Christ , to have the same rights with Christ , into whom they are incorporated . 5. Ingratiating or making accepted ; Ephes. 1.6 . To the praise of the glory of his grace , wherein ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) he hath made us accepted in the beloved . i. e. hath justified and graced us , by giving us a right in Christ , who is the beloved of God . 6. Infeoffing , or estating ; Ephes. 1.11 . In whom also ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ) wee have obtained an inheritance , or have been infeoffed . i. e. by whom we are justified to have that inheritance whereto God had predestinated , instituted , or ordained us in his will and testament . 7. Seating or placing in Heaven ; Ephes. 2.6 . And hath raised us up together , and made us sit together in heavenly places in Christ Jesus . i. e. hath justified us , by making us co-heires with Christ , by Christ , and giving us a present right to a future seat or possession in Heaven , where Christ is already seated ; for in this life we doe not actually sit in heavenly places : but in this life we are made to have a present right , for our future sitting there . 8. Allying or making nigh unto God ; Ephes. 2.13 . Yee who sometimes were farre off , are made nigh by the bloud of Christ . i. e. ye who were sometimes strangers unto God , are now justified , and made to have an allyance with God , amounting in a manner to a consanguinity , and as effectuall as a nearenesse by bloud ; yet not by your bloud , but by the bloud of Christ . 9. Inabling , or making meet ; Col. 1.12 . Which hath made us meet to be partakers of the inheritance of the Saints in light . i. e. hath justified us , to make us fellow-heires , and fellow commoners with the Saints . 10. Translating ; in the next verse following ; Who hath delivered us from the power of darkenesse , and hath translated us into the Kingdome of his deare Sonne . i. e. and hath justified us , by changing our state or condition from being bondslaves and captives in the Kingdome of Satan , to be made Owners and Freeholders in the Kingdome of Christ . 11. Pardoning , or forgiving ; Col. 2.13 . And you being dead in your sinnes and the uncircumcision of your flesh , hath hee quickened together with him , having forgiven you all trespasses . i. e. having justified you , by giving you a right of impunity or pardon , whereby ye are released from the punishment of all your sinnes . 12. Ransoming , or Redeeming ; Revel. 5.9 . For thou wast slaine , and hast redeemed us to God by thy bloud . i. e. hast justified us , by delivering us from the bondage and slavery of Satan , and by asserting us into a spirituall freedome and a divine allyance with God .

The Matter of Justifying or the Right which thereby a man is made to have , is a Right of State , which is a permanent and stable condition wherein his person standeth , remaineth , and resteth ; and this State is as it were the standerd , base , or ground to all the rest of mans future rights , priviledges , and benefits , which unto this state are incident and subsequent , to be raised and built thereon . For as in many Kingdomes of the world , so in the Kingdome of God , mens persons are made to stand and rest under severall states and conditions , whereof the most remarkable are the two states of spirituall bondage and of spirituall freedome , which being in themselves contrary , draw after them contrary consequents and accidents . Spirituall bondage is a restraint , pressure , closenesse , or fastnesse of the spirit , whereby a man stands tyed from good unto evill , debarred from having the good that hee would and should have , is hindred from doing the good that hee would and should doe , is constrained to doe the evill that hee would not and should not doe , is a drudge to the pleasure of sinne , is a slave to the motions of his lust , and a Captive under the power of Satan . This is a state of wrath , a low , base , terrene , and miserable condition ; a condition farre beneath the proper nature and quality of man ; a condition that hath no right or interest to any spirituall benefit , nor while it lasteth is capable of any ; a condition charged and loaden with so many burdens and miseries thereto incident and consequent , that in poynt of Law the Bondman is reputed a dead man . Contrarily , spirituall freedome is a gallantry , braven , fluency , cleernesse , or loosenesse of the spirit , whereby a man is inlarged from evill unto good , is advanced to have that good which hee would and should have ; is inabled to doe that good which hee would and should doe ; is restrained from doing that evill whereto Sathan may tempt him ; is licensed to live according to his owne will , or rather according to a better will then his owne ; namely , according to the good will and pleasure of God , whose will hee makes his owne will by conforming his owne unto it , and whose service hee findes to bee no servitude but perfect freedome ; is acquitted and discharged from the burdens and penalties of the Law , to rest and remaine under the friendship , favour , grace , and love of God , to bee inlightned , guided , moved , strengthned and cheered by the holy spirit of God . This is a state of grace , an high , noble , divine and blessed condition ; a condition transcending farre above the proper nature and quality of man ; a condition honored and inriched with many other Rights , Priviledges and Benefits , thereto consequent , incident , and annexed ; whereof the first concurrent with it is a degree of spirituall freedome , viz. a divine alliance to bee the Sonne and Heire of God .

The state whereto a man is Justified , is this condition of spirituall freedome and alliance , to bee the freed man and friend of God , to bee the Sonne and Heire of God . Hence Abraham being justified was called the friend of God , Jam. 2.23 . Abraham believed God , and it was imputed unto him for righteousnesse , and hee was called the friend of God , i. e. Abrahams faith did justifie him or was imputed unto him for a right of Freedome , Amity , or Alliance with God , to bee made and called Gods friend . And Christ tells his Disciples , that they were and should bee called his friends , John 15.14 . Yee are my friends , if yee doe whatsoever I command you ; henceforth I call you not servants , for the servant knoweth not what his Lord doth : But I have called you friends , for all things that I have heard of my Father , I have made knowne unto you . And the Apostle tells all Believers that by being justified , they are made the Heirs of God , Tit. 3.7 . That being justified by his grace , wee should bee made Heires according to the hope of eternall life . For Justifying is the altering or changing of mans spirituall state or condition , whereby hee acquires a new state much different from that wherein hee stood before : Yet this change is not made downeward to abate and lessen it into the state of spirituall bondage , but upward to advance and raise it unto spirituall Freedome , Amity , and Alliance with God . Hence Justification is quite opposite and contrary to that Condemnation which the Civilians call Capitis diminutio , i. e. a lessening of the head , by debasing and changing the state or condition of a man from the better to the worse , to make him an Alien or a Bondman , who before was a Citizen or Freeman ; for anciently the word head did signifie jurally for the state or condition of a man : Because a mans state or condition is the beginning , fountaine or head , from whence all his other rights are either derived or obstructed . And because of this contrariety to Capitis diminutio , Justification may be fitly tearmed Capitis exaltatio , i. e. a raising or lifting up the head ; for to that sense the phrase of lifting up the head is used in the Old Testament , Gen. 40. vers. 20. And it came to passe the third day which was Pharoahs birth-day , that hee made a Feast unto all his servants , and hee lifted up the head of the chiefe Butler , and of the chiefe Baker among his servants , i. e. Hee raised their condition by giving them their freedome , and releasing them from their former imprisonment . And 2. King . 25.27 . And it came to passe that Evilmerodach King of Babylon , in the yeare that hee began to raigne , did lift up the head of Jehoiachin King of Judah out of prison , i. e. Did give him his freedome from his imprisonment . The state from whence a man is justified is the base condition of spirituall bondage , and the miseries thereto consequent ; for that state is the terminus a quo , or tearme of recesse from whence Justifying commenceth , and from whence a man is thereby delivered ; and the state of freedome is the terminus ad quem , or the tearme of accesse , whereto Justifying exalteth , and wherin a man is thereby invested and seated . And although mans deliverance from bondage doth in order of nature precede his investiture into freedome : Yet I first mentioned the last because the last is first in the order of our method , and first in order of dignity , as being the more worthy and more noble condition . Hence it appeares that Justifying doth worke an alteration or change in a man ; for it changeth his state or condition : Yet it appeares also that this change is onely jurall , whereby hee is exalted or raised from a low and base condition , to rest in a noble and divine state ; for such a jurall change and no other there is in a person naturalized , legitimated , infranchised , redeemed , pardoned and adopted ; in all which being severall sorts of Justifying , there is a change , yet that change is onely jurall , by a change of condition . As for any morall alteration or change upon the affections or manners of man , that is not the proper worke of Justification , but of Sanctification : Yet the grace and blessing of Justification in changeing the state and condition of man , doth strongly oblige and binde him to the workes of sanctity or holinesse in making a morall change upon his affections and manners by destroying sinne and the lusts thereof ; as the Apostle will seriously presse it in this Chapter , vers. 18.

The Priviledges incident and consequent unto this state of divine freedome and alliance , are all the residue of the Legacies or precious Promises devised in Gods Testament ; wherof the most future and most finall are the Remission of sins , the Resurrection of the body , and Life everlasting , with all the glory and joyes thereto annexed : all which three are in a maner eyther one and the same blessing , or blessings , so consequent one to another , that the former must necessarily be antecedent to the latter . For there can bee no Life everlasting , unlesse the Resurrection of the body antecede ; and the Resurrection cannot be , unlesse the Remission of sins antecede . But when by the Remission of sins , eternall death ( which is the punishment thereof ) is extinguished , then the Resurrection of the body must needs follow ; and upon the Resurrection from eternall death , Life everlasting must needes follow . For the heyres of God dying on earth , how shall they enter their heavenly inheritance , unlesse they be againe raysed to life ? and dying for sin , how shall they be raysed , unlesse the sin be remitted for which they die ? As therefore the state of Sovereignty draweth unto it , the rights and dues of tribute , custome , feare , and honour , Rom. 13.7 . Render therefore to all their dues , tribute to whom tribute is due , custome to whom custome , feare to whom feare , honour to whom honour : so the state of supreame alliance doth draw unto it , the priviledges and blessings of Forgivenesse of sins , the Resurrection of the body , and Life everlasting . For Abraham , Isaac and Jacob have a right , interest , or clayme , unto the Resurrection , and consequently unto Life everlasting ; and their right , interest , or clayme thereto , is by vertue of their state or condition of freedome and alliance unto God , that God is their God , i. e. their benefactor or patron , and they the beneficiaries or friends of God ; for long after their death , God acknowledged this their state of alliance unto him , in saying unto Moses Exod. 3.6 . I am the God of thy father , the God of Abraham , the God of Isaac , and the God of Jacob. And from this their alliance unto God , Christ proveth their Resurrection , and not only theirs , but of the dead in generall , Luk. 20.38 . because God is not a God of the dead , i. e. he neyther is nor can be a benefactor to give a blessing to the dead , who while they rest in the state of death , are not capable of any benefit : but he is a God of the living . i. e. The persons to whom God is a benefactor to give them his blessing , must be living , or being dead , must be raysed to life , that therby they may be capable to receive his blessing ; for unto him all live . i. e. all the dead in God , by vertue of their state of alliance unto him ( which state dies not by their dying ) have a present right to a future life , whereto God being their benefactor , is able and willing to rayse them .

The Degree of mans Right to these future Priviledges is a right of Institution . If we consider mans state of freedome and alliance with God , man therein hath now a right in possession , to become seized of that state , ipso facto , and to enjoy it actually in this life ; for in this life a man justified is actually the freed-man and friend the son and heyre of God . But if wee consider the future priviledges consequent to this state , as the Remission of sins , the Resurrection of the body , and Life everlasting ; man unto these hath not a right in possession ; for untill the day of Judgement no mans sins are actually forgiven , no mans body is actually raysed , no mans person is actually possessed of life everlasting . But unto these future blessings man in this life hath a right of Institution . i. e. he hath a present right to the future possession of them , and a present right to petition for that future possession , to clayme and make suit for it . Such a degree of right had the Israelites during their bondage in Aegypt , unto the Land of Canaan , whereof then they were not in possession : yet then they had a present right to the future possession of it ; whereto God by his promise unto Abraham had instituted or ordayned them . Such a degree of right had David after his anointing by Samuel , during the life of Saul , unto the kingdome of Israel , whereof then he was not in possession ; yet then hee had a present right to the future possession of it , whereto God by his anointing had instituted and ordayned him . Such a degree of right have the faithfull during their mortall life , unto the Remission of their sinnes , the Resurrection of their bodies , and the Life everlasting ; of which blessings they are not now in possession , yet now they have a present right to the future possession of them ; because thereto God by his Will and Testament hath predestinated , instituted , or ordained them . And such a degree of right hath a legatary to his Legacy , when the Testament is once confirmed and come to bee of force ; but a possessory and compleate right hee hath not , untill the Executor make delivery or payment of the Legacy , which being not done in due time , the Legatary by his right of Institution may bring his action and sue for it . For Testaments , Promises , and Covenants have two different effects according to the two differences of time present and future ; their present effect is an Institution to a right , and their future effect is a possession of the thing : So their whole effect conjoyned is , to institute or ordaine a present right to some future possession .

The manner how a man hath this state , is factively , i. e. hee is made to have it . This state of divine franchise and alliance with God , man hath it not natively , i. e. not by virtue of his birth ; for hee is not borne free nor borne the Sonne of God ; but is borne an Alien to the Kingdome of Heaven , and a stranger to the Family of God ; for man who is borne on earth , and borne the Sonne of man , how should hee by virtue of his birth become free of Heaven , and bee the Sonne and Heire of God ? When by his birth in one Kingdome on earth , hee can claime no right in another . But the Verbe Justified being a compound of Justus and facio , doth intimate unto man , not onely his seisure of haveing this state , but also the maner how hee hath it , namely , factively , by the fact or deede of God , by whom hee is made to have this right of state , by whom hee is translated from the state of an Alien and of a Stranger to bee made the friend and sonne of God . For hence wee are sayd , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. to bee made the sonnes of God , John 1.12 . As many as received him , to them gave hee power to become ( or bee made ) the sonnes of God ; and to bee made free , John 8.36 . If the sonne shall make you free , yee shall bee free indeed , and to bee made accepted , Ephes. 1.6 . To the praise of the glory of his grace , wherein hee hath made us accepted in the beloved , and made to sit in heavenly places , Ephes. 2.6 . And hath raised us up together , and made us sit together in heavenly places , and made nigh , Ephes. 2.13 . Yee who sometimes were farre off , are made nigh by the blood of Christ , and made meet , Col. 1.10 . Which hath made us meete to bee partakers of the inheritance of the Saints in light . So Moses was the sonne of Pharoahs Daughter , not natively , for shee bred him not in her wombe ; but factively , for shee found him by the Rivers brinke floating in a boat of bulrushes , and made him her sonne . So Uriah the Husband of Bathsheba was an Israelite , not natively ; for by Nation hee was an Hittite , but factively , in being made an Israelite : So Araunah was natively a Jebusite , but factively an Israelite ; and so every Proselite became free of Israel factively , to bee made free . And this fact of God in making man to have this state , the Scripture calls Justifying , which though it much resemble the fact of Adoption , yet in the sense of Paul , is farre more ample , more noble , and more gratious : Because Justifying is extended to more acts then adopting ; for it includes pardoning , redeeming , naturalizing , legitimating , infranchising , and adopting . And this justifying fact of God is a Testamentary act , whereby this state is predestinated , ordained , or devised unto man , in the Will and Testament of God . For wee are made the sonnes of God by his Will , John 1.13 . Which were borne , not of blood , nor of the will of the flesh , nor of the will of man , but of God , i. e. Men are not borne the sonnes of God by flesh and blood , nor made his sonnes by the Will and Testament of man , but are made so by the Will and Testament of God . And wee are adopted by his Will , Ephes. 1.5 . Having predestinated us unto the adoption of children by Jesus Christ to himselfe , according to the good pleasure of his Will , i. e. of his Will and Testament ; whereto the like saying followeth afterward in the same Chapter , vers. 13. And wee are begotten by his Will , James 1.18 . Of his owne Will begat hee us with the word of truth , i. e. by his owne Will and Testament .

Thus having premised the Meaning of the word Justified , that it signifies the conveying of a present right to man ; that the Matter of that Right is a right of state or permanent condition wherein man resteth ; that the quality of that state is a spirituall franchise or alliance to become the friend , son and heyre of God ; that the priviledges incident to that alliance are the future Remission of his sins , the Resurrection of his body , and Life everlasting ; that the degree of his right to these priviledges , is a right of Institution , or a present right to the future possession of them ; that the Maner how man hath this state is factively , by a testamentary act of God . We come now to the Means whereby man hath this state ; or to that fact of man whereby the fact of God is effected , or to the Title whereby man receives and enters this state : for on mans part there is required an Act , as the Meanes or Title for his reception of this state ; and concerning this Means or Title was all the controversie between Paul and the false teachers of Galatia , against whom hee layes downe this Negative , that It is not by the works of the Law , as it followeth in the next words .

Text. Not by the workes of the Law .

The wrong title to the former state . The particle By argues a Cause or Meanes . The Nature of a Title . exemplified in Lysias , and in Paul , and of speciall consideration . 3. Maine heads of the Law : 3. Judgements . Two other heads of the Law . It was Gods Testament , and his Covenant . Workes , meane good workes . Man worketh , and the Law worketh , in Condemning , and Justifying conservantly , but not procreantly , neither doe mans works so . The Law hath two senses : 1. The History or letter of it , which was well understood , and so the Promises were terrene . the Precepts were childish , as their Moralities , and much more their Ceremonies . The workes were servile . 2. The mystery or spirit of it , which was not fully understood ; And so the Promises were heavenly , the Precepts were virile and manly . The works to be Cordial , Liberall , and Perfect . No works justifie Procreantly , to the heavenly promises , nor to the earthly .

The wrong or false title of man to his spirituall right of franchise and alliance with God , that hee hath not that state by the works of the Law . For in any right whatsoever , whether it be a Right of state , of power , of honour , or of profit , a man must have a speciall regard to his Title , especially in a Right of this moment , which is divine , and concernes everlasting blessednesse . The particle By doth imply a Meanes , and thereby doth intimate unto man , that unlesse on his part some Meanes be used , or some Act done for his reception of this spirituall and divine state , the testamentary acts of God in predestinating or instituting him thereto , may become ineffectuall ; as ineffectuall they must needs become , unto all who despise , refuse , or reject that state ; as manifest it is that too many have done , both of Jewes and Gentiles ; for all testamentary acts doe leave unto the party instituted , a liberty to accept or refuse the Legacy therein devised to him : because a Testament carrieth not the force of a Law , to constrayne , and much lesse of fate to necessitate ; but passeth in the forme of grace , to offer and tender the good will of the Testator . And the Meanes heere understood , is the meanes acquisitive , or cause procreant , whereby a right is first acquired , initiated , commenced , entred and had ; which meanes or cause is commonly called a Title .

For a Title is that cause or formality , whereby a mans right is declared or proved to be true and just ; whereby it is assured unto the party that hath it , and is defended against any that shall impugne it , or lay a clayme to dispossesse the possessor of it . For in case another man should make a doubt of my right whatsoever it be , or question me whether I have and hold it justly ; if thereupon I shall alleadge unto him the Meanes acquisitive or cause procreant , whereby I first acquired , entred , and had that my right , as that I had it by my Birth in inheriting it , or by my Worke in earning it , or by my Money in buying it , or by my Acceptance in receiving the gift of it , then such meanes or cause being justly approoved , is my Title , whereby I have that right , and whereby I defend my having of it . Lysias the Colonell and Governour of the Temple at Jerusalem , had a right of freedome to the City of Rome , and his title to that state was by his money : for saith he , Act. 22.28 . with a great summe obtayned I this freedome . And Paul his prisoner had the same right of freedome to the very same City ; but Pauls right came not to him by the same title ; for when Lysias made a doubt of Pauls freedome and questioned him about it , Paul in the defence of his right , alleadged his title , that it was by Birth , and sayd , I was free borne . In mans Justification therefore , wee are to consider his title , whereby he hath his right of spirituall State in his divine franchise and alliance with God ; whereby procreantly and acquisitively the reception of that state is initiated , commenced , or begun in him . But that his title is not by Birth , was proved before , in the Maner how man hath this state , namely not natively , in being borne in it , but factively , in being made to have it ; and that fact on Gods part was Gods testamentary act , in Predestinating or devising it unto man . It remaineth therefore that mans title on mans part , must bee by some act of his owne , whereof the Apostle determineth heere , that it is not by the works of the Law .

The Law was the whole body of those orders and rules for life , which God by the meanes of Moses inacted in the Wildernesse , for the people of Israel , contayning three maine heads . 1. Promises of divers blessings which God freely conferred upon that Nation , as his owne peculiar people . 2. Precepts of divers duties which the people on their part were to performe , in respect of those promises ; of which precepts some were Moralities contayning duties naturall ( whereto the light of nature binds ) towards God and man , as the ten Commandements of the Decalogue , and others of their nature : others were Ceremonies imposing duties positive , which had little ground in nature , but only in Gods pleasure ; of these the principall was Circumcision , which though it were long before inacted in the time of Abraham , yet because after long disuse , it was againe revived by Moses , is called by Christ a Law of Moses , Joh. 7.23 . 3. Judgements of divers curses , penalties , and punishments , which in respect of those precepts were to be inflicted on the transgressours of them . The word Law therefore is in respect of these three heads variously taken : sometime strictly for some one of them singly ; sometime largely for two of them together ; sometime amply for all three ; and sometime extraordinarily , eyther for the five Bookes of Moses , or for all the Historicall Bookes of the old Testament , as they are opposed to the Psalmes and the Prophets . But among these varieties , which of the senses ought to be taken in this or that place of Scripture , must bee collected from the words annexed . In this place heer it seemes to signifie strictly for that head which containes the precepts ; yet with some reflection also upon the promises . Another distribution of the Law is into the Tables of the Law , contayning the Decalogue or ten Commandements , which were kept in the Arke : and into the booke of the Law comprising all the residue , which was kept by the High Priest .

Yet this Law , in respect of the promises therein conveyed , was also the Testament of God ; partly because those promises were workes of his kindnesse conferred upon the Israelites by way of legacies or blessings ; but chiefly because ( according to the nature of a Testament ) they were a just sentence of Gods will touching what he would have done after death : yet not after his owne death , because God is necessarily immortall and ever-living , but after the death of some other creature , who being mortall should die in his stead , to confirme and establish his Will , because all Testaments are established by death . And although among men that establishment be alwayes made by the death of the Testator , yet Gods Testament being a divine Will , had therefore this prerogative , that it might be established by the death of some other in his stead ; and thereupon it was actually established by the death and bloud of Calves and Goats , sprinkled on the Booke of the Law and on the people . Compare Exod. 24.5.6.7.8 . with Heb. 9.19.20 . In which respect , the Law hath not only the definition , but also the appellation of a Testament ; for hence 2. Cor. 3.14 . it is called the old Testament : and Heb. 9.18 . the first Testament . Againe , the Law in respect of the other two heads , viz. of the Precepts and the Judgements , was also the Covenant of God : because unto Gods Will for the observance of those precepts and judgements , there was an agreement of the peoples will to observe them ; for to this purpose they professe their agreement , Exod. 19.8 . All that the Lord hath spoken , we will doe . And againe , Exod. 24.7 . All that the Lord hath sayd , will we doe and be obedient . And an agreement of Wills upon a just cause , makes up the nature of a Covenant . Yet the Law hath also the name of Gods Covenant most frequently in Scripture ; and the Arke which kept the Tables of the Law , is commonly called the Arke of the Covenant ; and the Booke of the Law kept by the Priest is also called the Booke of the Covenant . For this old and first Testament and Covenant of the Law , was but the crayon or first draught of Gods Will , to stand in force awhile untill the time of Reformation by his New and last Testament ; which for a distinction from the Old is named the Gospel ; and the Old , to distinguish it from the New , is called the Law .

By workes wee are to understand good workes ; because evill workes are not workes of the Law , but against the Law . And good workes taken generally and absolutely by themselves , are of a larger extent then workes of the Law , whereunto workes are heere restrained . For before the Law of Moses was inacted , those of the Patriarks , who walked in a continuall obedience of God , doing all those duties which by the light of nature , or by divine Revelation , they knew would bee acceptable and pleasing to him , had good workes , as had Abel , Enoch , and Noah . And now since that Law is expired , they who neglecting the Ceremonies thereof , walke according to the Precepts of the Gospel , persevering in the duties thereof , have good workes and may bee rich in good workes . The workes therefore of the Law doe implye two sorts of workes flowing from two severall Agents , which working reciprocally one upon another , are both heere excluded from Justifying or making free . One sort is all workes , or legall acts of man , done by man in obedience to the Precepts of the Law : The other sort is all workes or legitimate acts of the Law , done by the Promises of the Law in recompence of mans obedience to the Precepts . For as man hath his workes upon the Law to transgresse or obey it : So reciprocally the Law hath her workes and effects upon man to condemne or justifie him ; because the Law is not onely a rule whereby man workes , but is also a kinde of Ruler and Actor to worke upon man according to his workes . When therefore the worke of man is sinne , a worke contrary to the Precept of the Law , then the worke of the Law is to Condemne , and punish him for his worke ; hence saith Paul , Rom. 4.15 . The Law worketh wrath , i. e. It is a worke or effect of the Law to punish the worke of sinne . And when the worke of man is uprightnesse , a worke according to the Precept of the Law , then the work of the Law is to Justifie him conservantly , by continuing and maintaining that right of freedome unto him which hee had before ; hence saith the Law , Levit. 18.5 . Yee shall therefore keepe my statutes and my judgements , which if a man doe , hee shall live in them , i. e. Hee shall thereby continue and prolong his life , which hee enjoyed before , secure from any violent death to bee inflicted by those Statutes and Judgements ; and againe , Ezech. 18.9 . Hee that hath walked in my Statutes , and hath kept my Judgements to deale truely , hee is just , hee shall surely live , i. e. Hee is thereby upright , and by his uprightnes hee shall continue , maintaine , and prolong his life , which hee had before on earth . But when againe the worke of man is uprightnesse according to the Precepts of Law , then for sound Doctrine , wee must lay downe this Negative , It is not the worke of the Law to justifie man procreantly , to create , constitute , or make unto him any new right which hee had not before , to bee acquired , initiated , and had by title of his uprightnesse ; or weighing the workes in the other skale , let them bee referred unto man , and then though the Negative vary in words , yet the truth will bee the same ; It is not the worke or effect of mans legall workes to justifie man procreantly ; to create unto him the right of divine freedome by the title of his uprightnesse . Thus wee have the meaning of the Apostles Negative concerning Justification by the workes of the Law ; but hee writing to the Believing Jewes , who knew the Law , and were well acquainted with the tearmes and phrases of those times , seemes very concise in his expressions , sparing and couching his words as his maner is , that unto them he might not seeme tedious , though thereby unto us of these times hee becomes in many poynts obscure .

But for our further and clearer understanding of the Apostles Negative , that a man is not justified by the works of the Law , we are to observe , that of the Law there is made in Scripture a two fold sense ; I say not , a two fold sense of every part of the Scripture , but of that part which is here called the Law ; whereat we are the lesse to marvell , because in a manner there is the like difference of sense in the Lawes that are made by man ; for the remedy whereof , in all well ordered States the Courts of Equity are erected . The first sense of Gods Law is the History , saying , writing , or as Paul calls it ( Rom. 2.29 . and Rom. 7.6 . and 2. Cor. 3.6 . ) the letter of the Law ; according to the proper signification and vulgar acception of those words and clauses , wherewith the Law was first published , spoken or written . This sense of the letter was from the very beginning of the Law intelligible unto all the Israelites of ordinary discretion , apprehended of all and acknowledged of all throughout all the passages of the Law ; excepting onely those ambiguities and doubts which fell out afterward in poynt of practice , wherein the Priest or the Judge was to pronounce or declare that sense which they conceived . For in vaine are those Lawes , which carry not with them a literall sense ; because when that sense is not understood by the people , on whom such Lawes are imposed , the Lawes themselves can neither bee approved nor obeyed .

According to this sense of the letter , the Promises of the Law were for terrene and temporall blessings , consisting of a long and happy life , abounding with plenty of all earthly things , resting under the peculiar protection of God in peace and safety , secured from the violences and injuries either of a Forraigne Enemy , or of a Domestick Warre ; as any man may easily perceive , who shall consult , Levit. cap. 26. and Deut. cap. 28. and shall thence consider the large Declarations there expressed concerning the Legall Promises : Yea the Originall Promises made unto Abraham long before the time of the Law , were for the letter of them terrene and carnall ; namely , the donation of the Land of Canaan , for an Inheritance to him and his Heires for ever , and a legitimate issue of his owne body that should multiply into a Nation to possesse it . Contrarily , the Judgements , Penalties , or Curses of the Law were for the letter , quite contrary to the former blessings ; for their ordinary Penalties to bee executed by the Ruler upon Offendors , were either a violent and untimely death , by hanging , burning , stoning , &c. or corporall Corrections by Roddes and Whippes ; but their extraordinary Judgements inflicted on them by the hand of God , when the Rulers hand was corrupt or remisse , were all the miserable calamities of a wretched life , by Warre , Famine , Plague , and Diseases , with divers other distresses , which crossed the happynesse of this life , as it plainely appeares in the two forecited Chapters .

The Precepts of the Law for the letter were terrene and carnall commandements , proportioned to the nature of the Promises , so fitted and suited to the rudenesse and childishnesse of the Nation , that they did not much exceed the quality of humane Lawes ; and therefore afterward in this Epistle ( cap. 4. vers. 3.9 . ) they will bee called beggerly rudiments and elements of the world . Their Moralities or morall Precepts of the Decalogue were the least and lowest commandements , that are to bee found in the Law of Nature , or rather were restraints from acts unnaturall , ordained for men , not of any good , but of a bad and lewd condition ; for the tables of the Law were either barres from impiety , to keepe men from being Atheists , Idolaters , perjurious and prophane ; or they were bridles from inhumanity to curbe men from being disobedient to Parents , from being Murderers and Adulterers , from being Thieves , Lyars and Deceivers ; hence it is sayd , 1. Tim. 1.9 . The Law is not made for a righteous man , but for the lawlesse and disobedient , for the ungodly and for sinners , for unholy and prophane , for murderers of Fathers , and murderers of Mothers , for manslayers , for whoremongers , for them that defile themselves with mankinde , for men-stealers , for lyars , for perjured persons , &c. Yea their generall or capitall Moralities , of Loving God with all their heart , and of loving their neighbour as themselves ; which were the great Commandements of their Law , are to bee taken in a construction accommodate and agreeable to the speciall Precepts of the Decalogue ; for those two generalls containe in them no more , then all these specialls joyntly together . Their Ceremonies were odious Institutes or Statutes positive , so numerous , chargeable and troublesome , that they were like yokes on their necks , and burdens on their shoulders , and are in Scripture so called ; for they were all carnall Ordinances or Lawes upon the flesh , serving either for carnall distinction to difference them from other Nations , or for carnall oblations in sacrificing the flesh and blood of Beasts , or for carnall purifications in washing their owne flesh , and their cloaths ; Insomuch that the Priests of the Law though their Function were glorious , yet compared to the Ministers of the Gospel , whose Function is more glorious , seemed but a kinde of Butchers , Cookes , and Laundresses .

Lastly , the workes of the Law done in duty to the Precepts thereof , were for the Letter , externall and servile by a kinde of eye-service , performed out of feare under the spirit of bondage . Yea the best of their workes , as their Moralityes were not really workes , but properly not-workes ; as not to have many gods , not to worship images , not to be forsworne , not to worke on the Sabbath , not to murther , not steale , not lye , not defraud ; for all these and the like were meere Innocencies or abstinencies from wickednesse , which make but a negative and beggarly holinesse . As for any positive holinesse they had little or none ; for their Priests and Levites , who went for the holiest persons amongst them , untill afterward the Pharisees by an Hypocriticall holinesse exceeded them in the opinion of the people , were acquainted with no workes of kindnes or mercy , though they met with a man in extream distresse by thieves , stripped , wounded , and halfe dead ; as Christ discovers them in the parable of the good Samaritan , Luke 10.30 . &c. And yet their workes , how poore soever had a large abatement or allowance , not onely of all errours and frailties , but of some willfull trespasses , for which God in his mercy granted the legall favours of Expiation , by certaine sin-Offerings and trespas-Offerings , which remitted onely temporall penalties , and mitigated besides the rigour of the Law in exacting of those workes .

The second sense of the Law , is the mystery , minde , meaning or as Paul calls it , Rom. 2.29 . and Rom. 7.6 . and 2. Cor. 3.6 . the spirit of the Law , according to the tacit intent , true meaning and purpose of the Law-giver for times and things future , above , and beyond the common construction , which the words and clauses of the Law afford . This mysticall sense for the spirit of the Law , was not understood , at least not plainly and fully , by the people of Israel to whom the Law was given ; neither could it be understood of any , unlesse God revealed it from Heaven in a way extraordinary , as privately was done in some measure unto some speciall persons : but publickly it was never revealed , untill it was Preached and published by Christ , who was the first that did away the vaile of the Law , and brought to light that true sense and minde of the Law , whereof the former sense , which even unto this day , 2. Cor. 3.15 . is a vaile upon the heart of the Jew , was a figure and a shadow in foreshewing some representment of those things which should have a future existence under the new covenant , which is little else but the new and true sense of the old .

For according to this sense of the spirit , the Promises of the Law were to be Celestiall and eternall blessings in the Kingdome of Heaven , whereof the principall and finall is a divine holinesse like that of the Angels , pure and perfect without any spot or staine of sin ; and the accessories to that blessed state in Heaven , are eternall life , eternall rest , eternall joy , and eternall glory , in the eternall company of eternall persons . The judgements , penalties , or curses of the Law for the spirit of it , were to be infernall and eternall death , with all the losses and miseries thereto incident , quite contrary to the former blessings . The Precepts of the Law for the spirit of it , were to be all Moralities ; for the legall moralities and all the ceremonies ( excepting onely those which were especiall figures of Christ ) were to be refined and exalted into the evangelicall moralities of poorenesse of spirit , purenesse of heart , mourning , meekenesse , hunger and thirst after righteousnes , mercifulnes , peaceablenes , and gladnes under persecution ; for none of all these are Counsels or advises left unto mans choyse to be done or not done : but all of them are Precepts or commands injoyned by Christ , who thereupon assureth heavenly blessednes , Mat. 5.3 . And unto all these , the generall or capitall morality is the new Commandement of Love , refined also and exalted above and beyond the legall love , yea above and beyond that love which moves and workes by the Law of nature , as to love mine enemies , to blesse them that curse me , to benefit them that hate me , to pray for them that despite me and persecute me , to lay downe my life for my Brother , and therefore much more for my heavenly Father , whensoever a just cause shall require it .

Lastly , the workes of the Law for the spirit of it , were to be Cordiall , wrought inwardly in and upon my heart , by Circumcising of my heart , by Sacrificing of my heart , by Expiating of my heart , in cutting , killing , and cleansing away the lusts , motions , and affections of sin . And the workes were to be Liberall , done in the free and noble way of love , answerable to that love and kindnes which appeareth in God , in condescending to this divine alliance of being my heavenly Father , and of promising me an heavenly Inheritance ; and answerable to that love and duty which is due from me who am made the son of God , and his heyre to eternall blessednes . And finally , the works were to be Perfect , so exact and compleat as to performe an universall and perpetuall obedience to every precept , not transgressing any one at any time : so sinlesse and blamelesse that none of them should need any pardon or forgivenesse : so upright and holy in the sight of God , as to merit and deserve those divine and heavenly blessings as their proper and due wages .

The full meaning therefore of the Apostles Negative in this verse , is this , A man is not justified by any workes whatsoever , no not by the spirituall workes of the Law . i. e. his Moralities , or morall workes by poorenes of spirit , meekenes , purenes of heart , meeknes , mercifulnes , &c. being measured by the spirituall sense of Gods Law , are not cordiall , liberall , and perfect enough to make him a title whereby to acquire and have a true right of divine alliance with God , and of the heavenly Inheritance consequent to that state . This Negative the Apostle proves in this Chapter by three severall arguments , which are not to be here anticipated , but shall be specified in their due places ; in all which he mentions workes with restraint of them to the Law , but his arguments hold against works in generall ; and in his Epistle to the Romans he handles the very same Doctrine of workes in generall without any restraint of them to the Law , proving it there by the same arguments alleaged heere : yet because there he produceth two arguments which here are omitted , I shall therefore mention those two , and but onely mention them . One is Rom. 3.27 . and the same is also alleaged , Ephes. 2.9 . If mans title or cause procreant whereby he acquireth , or hath a right of divine alliance and inheritance with God , come by his owne workes , then all boasting on mans part cannot be excluded ; for man doth naturally boast of his works , particularly of such workes whereby he acquires some great alliance and inheritance , especially of such as would make him a divine alliance to be the son and heire of God . The other is Rom. 4.4 . If mans title &c. be by his workes , then by the Law of equity , heavenly blessednes becomes a debt , and is due unto him as his wages , which he hath earned by his worke . Now these two respects , that man should be able either to boast of his blessednes , or to earne it , are both derogatory to the love , grace , mercy , and kindnes of God ; for where is Gods grace and his kindnes , when either I can boast of my earnings , or he is drawne to pay his debt ?

But concerning the literall workes of the Law , there may hereupon be inferred these two consequences . 1. That the literall workes of the Law are no title whereby a man is justified procreantly or acquisitively to the spirituall promises thereof . For if the spirituall workes which are farre more sublime and more pleasing to God , make man no title to the spirituall promises , as was proved before , much lesse can the literall workes doe it , which are farre lesse . 2. That the literall workes of the Law were no title whereby the Israelites were acquisitively justified to the temporall promises thereof . For when God gave them the Land of Canaan to possesse it , hee utterly disclaymes their workes and their uprightnes from being any title whereby they acquired their right of possession ; Deut. 9.5 . Not for thy righteousnesse , or for the uprightnesse of thy heart doest thou goe to possesse their Land : but for the wickednesse of these Nations the Lord thy God doth drive them out before thee , and that he may performe the word which the Lord sware unto thy fathers , Abraham , Isaac , and Jacob. The right therefore which the Israelites had to enter that Land proceeded not from their workes , but descended from that right which was before in their fathers . Nay Abraham himselfe to whom God gave the originall right to that Land , and by whose right the Israelites possessed it , had not his title to that right by vertue of the literall worke of Circumcision ; for manifest it is he had that right before his Circumcision , Rom. 4.11 . and he received the signe of Circumcision as a seale of the righteousnesse of the faith , which he had yet being uncircumcised . i. e. As a seale of the right or title which he had by faith ; for faith is the right title whereby a man is justified , as will appeare in the words following .

Text. But by the faith .

The right title to the former state . to be understood Exclusively . The particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Faith needs not be defined , Neither can it be defined , Yet it may be designed a wayes : 1 An high esteem of God is faith , exemplified in the Ninevites , and the Devils . 2. An acceptance of Gods promise is faith , Explicated , ( the Nature of Gods Promise and of his Precept ) and illustrated 3 wayes . 1 From the common definition of it . 2 From the Concurrēce of it to a Promise : 3. From Examples in the Old Testament , and in the New . Faith is a Passive act , of Receiveing , and Embracing , in an easie and noble maner : Yet faith hath mighty effects , yet only jurally , and of grace , and they are chiefly 4. 1 It enters Gods Covenant of grace . that why so called : and how it differs from that of works . 2 It assures Gods promise , for the possession of it , against all difficulties , exemplified in Abraham . Amen , what it signifies . 3 〈◊〉 oblige●●●oth parties , 1. God , who bindes himselfe by his Promise , and by his Oath . 2. The Faithfull who is bound by his Acceptance , which makes a Contract , and by his Baptisme . 4. It justifies the faithfull , as his Title , exemplified in the Old Testament , and in the New . The faithful are heires of God .

The second assertion for the Affirmative , touching the doctrine of Justification , wherein is declared the true and right title whereby a man is justified . i. e. whereby procreantly and acquisitively he is made to have a right of divine alliance to bee the son and heire of God ; namely , that this title is by Faith : because faith is the cause efficient , procreant , or meanes acquisitive ; whereby the right of this state is first acquired , initiated , commenced or had ; for what person soever , whatsoever act , or whatsoever thing is eyther a cause or a meanes of mans Justifying , by such person , act , or thing , a man is sayd to be justified ; and because faith is that act of man , therefore a man is justified by faith . And this Affirmative amounts to an Exclusive , That a man is justified by faith only : to exclude and debarre from Justifying all those acts of man which before were called the workes of the Law , unto which faith is heer opposed . For although the Schoolmen in their Arguments call Faith a Worke , and from thence would inferre , that a man justified by faith , is consequently justified by workes ; yet the Apostle in his arguments will not endure that faith should be a worke ; but makes them as contrary in Divinity , though both be acts of man , as fire and water are in Philosophy , though both bee elements of the world . Which ( God continuing his light unto us ) shall be further made evident in our following Exposition of this clause .

The particle But hath in the Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is commonly a word of excepting , and signifies unlesse ; and thereupon to that sense , it is generally rendred by the Romish Translators ; as if the meaning of the Apostle were , that A man is not justified by the workes of the Law , unlesse to such workes hee adde his faith in Christ . But this cannot bee the meaning in this place , for two reasons . 1. Because the Apostle argues against this assertion , and produceth severall reasons to overthrow it ; all which were inconclusive by admitting of that meaning . 2. Because such a sense would have made no controversie betweene Paul and the false Teachers of Galatia , whom hee heere opposeth , but would have beene very pleasing unto them , and have sided with their opinion . For they maintained not , that a man should forsake his faith in Christ ; but that unto his workes of the Law he should adde his faith in Christ , and bee justified by virtue of both together joyntly . Wherefore the Greeke particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not in this place signifie exceptively , but adversatively , and is put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies But ; as it doth in many other passages of the New Testament , and is so translated . See Mat. 12.4 . and John 5.19 . and 1. Cor. 7.17 . and Revel. 9.4 . In all which plaplaces and more , the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth signifie , and is Englished But.

There is no more necessity of defining Faith , which unto mans Right of alliance with God is his right title , then there was before of defining workes , which were the wrong title . For mans Justification is commonly in Scripture referred disjunctively to one of these three titles , that it is either by Birth , or by Workes , or by Faith ; and the Scripture doth cleerely disclaime the two former titles by Birth and Workes , to inferre the latter by Faith . The title by Birth is disclaimed , Rom. 9.6.7.8 . For they are not all Israel which are of Israel , neither because they are the seede of Abraham , are they all children ; but in Isaac shall thy seede bee called , i. e. They which are the children of the flesh , these are not the children of God ; but the children of the Promise are counted for the seede . And the title by Workes is excluded , Rom. 3.19.20 . Now wee know that what things soever the Law saith , it saith to them who are under the Law ; that every mouth may bee stopped , and all the World may become guilty before God ; therefore by the deedes of the Law , there shall no flesh bee justified in his sight ; for by the Law is the knowledge of sinne . And therefore according to that right reasoning which is framed in a disjunction , the conclusion must needes inferre the remaining title by faith ; for so the Apostle concludes , Rom. 3.28 . Therefore wee conclude that a man is justified by faith . As therefore there needes no definition to open the nature of Birth and Workes , because those things are sufficiently knowne of themselves , and therefore all Writers passe them over undefined : So there needes no definition to declare the nature of Faith . Because Faith is either manifest enough of it selfe , or sufficiently poynted out by the contradistinction of it , as it stands opposed to Birth and Workes ; for things contradistinct and opposite are , or should bee equally knowne .

Neither is there possibility , to give an intire and true definition of Faith ; because Faith is a thing so indefinite and so generall , that it hath no genus which will comprehend it ; and it is a thing so notable & so well known , that there are not other words more knowne , whereby to expresse and teach the nature of it . They therefore who define Faith to bee a Confidence in God , are peccant against the nature of a definition two wayes . 1. Because Confidence is a word more obscure then Faith , and therefore cannot teach the knowledge of it ; for hee that knowes not what Faith is , will never bee made to know it , by telling him that it is a Confidence ; because the word Confidence is more unknowne unto him , and leaves him more to seeke , then the word Faith doth . 2. Because Confidence is a word more narrow ; for all Confidence is Faith , but all Faith is not Confidence ; seeing Confidence is but one kinde of Faith , or rather a degree of it ; the like defect may bee found in the word Affiance . Other definitions of faith commonly exhibited by Divines , are either so wide that they will not justifie at all , or else so narrow that they will justifie onely under the Gospel . Yet because divine faith is an act so acceptable to God , and so desirable to bee understood , I shall sutably to our present purpose ( declining all definitions and other significations of the word which in divers learned Writers are sufficiently layd out ) propose two Notions , designes , or cases thereof ; one in generall as it magnifies God , the other more particular as it justifies man : Both which added together , may serve as signes and markes to breed a competent and comfortable knowledge thereof .

1. The first notion is this : An high esteeme of Gods existence , greatnesse and goodnesse , is Faith in God . For Believing is opposed to Dispising ; as therefore when wee have a base and low esteem of the weakenesse and badnesse of any person , wee are sayd to despise him : So contrarily when wee have a rich and high esteeme of that greatnesse and goodnesse which wee conceive in any person , then wee have faith in him ; and when God is the person whom wee so esteeme , then wee have faith in God . But although such a faith bee acceptable and pleasing unto God , because it is agreeable to his will and to the truth , that hee should bee esteemed as hee is : Yet this kinde of faith is not Justifying to acquire any right unto the believer ; because it is generall and common to persons justified , and to some not justified ; in whom this faith is onely servile to breed in them feare and trembling . Such a faith was in the people of Nineveh ; for at the preaching of Jonah , that within forty dayes Nineveh should bee overthrowne , the people ( Jon. 3.5 . ) believed God , i. e. They had such an high esteeme of Gods greatnesse and goodnesse , of his power and justice therein included , that hee could and would execute the judgement threatned against them ; and this faith bred in them a feare of God , and that feare bred a Fast , whereby they declared their Repentance . And such a faith is in the Divels , Jam. 2.19 . The Divels also believe and tremble , i. e. They have an high esteeme of the greatnesse of Gods Power , and the goodnesse of his Justice , that hee can and will execute his vengeance upon them for their Rebellion ; and this their faith is onely servile , for it breeds in them feare , and makes them to tremble .

2. The second notion of faith is this : An acceptance of Gods promise , is Faith . The difference betweene Gods Promise and his Precept , will cleerely teach us the nature of faith and workes ; and consequently the true difference betweene them . The right to a thing and the possession thereof are distinct respects that may bee transferred either joyntly , both at once , at the same time , as is done in a Donation ; or they may bee transferred severally one after another , by conveying the right at one time , and respiting the delivery of possession till another , as is done in a Promise . Gods Promise therefore is his declared Will to impute unto thee a present right , to the future possession of some blessing . For God in his Promise willeth unto thee two distinct things . 1. That thy right to the blessing should bee in present . 2. That thy possession of that blessing should bee future . And then according heereto , hee requires from thee two distinct acts of thy will in corresponding and consenting to his . 1. Thy Acceptance , or taking of the present right to the blessing . 2. An Expectance or trusting to the future possession of it . I say , God requires thy acceptance ; because Gods promissory will is not compulsory to will and command thy acceptance , by necessitating or binding thee thereto ; for in so thinking , thou destroyest the nature of Gods promise , by turning it into a Precept , whereof the effect is compulsory and binding . But Gods promise is only Invitatory to will and require thy acceptance , by calling , moving , and drawing thee thereto , in using all the gratious and proper meanes conducing to that end : Yet leaving thee free at thine owne choice , either to accept or refuse it . A refusall or Rejecting of Gods Promise is Unbeliefe ; an Acceptance or taking of the present right to the blessing promised , is Faith ; and an Expectance or trusting to the future possession of the blessing , is Hope ; for Faith and Hope are the acts of mans will , answerable and agreeable to the will of Gods promise . Contrarily , Gods Precept is his declared Will to impose upon thee a present bond to the future observance of some duty . And herein Gods Will is , that thy bond to this duty should be present , and thy observance of the duty should be future from thence forward . But Gods Preceptory Will is not Invitatory to will and require thy observance , or to leave thee free at thine owne choyse either to observe or transgresse it ; for in thinking so , thou destroyest Gods Precept , whose nature it is to will and command thy observance , by laying upon thee a necessity thereof ; yet that necessity is not fatall , but legall . A transgression of Gods Precept , is sin ; an observance thereof , is workes ; and when the workes are cordiall and liberall , done heartily and freely with all the heart and all the soule , then the workes are Love . For workes and love are acts of mans will answerable to the will of Gods Precept ; and therefore are different from faith and hope , which answer to the will of his promise : because his promise and his Precept are Wills different and opposite .

This last notion of faith may be further illustrated from three grounds . 1. From the common definition of Faith , That faith is an assent to every revealed word of God ; which kind of faith is so large and wide , that it may aswell condemn as justifie : yet it will serve to enlighten our notion . For Gods Precepts are his revealed word : but these because they proceed from his holines and uprightnes , are but hard words , and so hard , that when they were spoken from Mount Sinai , the Israelites could not indure to heare them , but entreated that they might heare no more of them . See Exod. 20.19 . & Deut. 18.16 . & Heb. 12.19 , 20. And Gods Judgments are his revealed word : but these because they come from his wrath and anger , are but ill words , and farre worse then the former , for they are cursed and fearefull words ; see the Curses of them at large , Levit. 26. and Deut. 28. But Gods promise is his revealed word also ; and this word because it proceeds from his love and kindnes , is his good word ; for so it is called , 1 Kings 8.56 . There hath not failed one word of all his good promise ; where for good promise the Hebrew hath good word ; and Jerem. 29.10 . I will visit you , and performe my good word unto you . i. e. my promise for your returne from captivity . If therefore an Assent to the words of Gods precepts and judgements which are hard and ill words , be Faith , as indeed it is ; though in effect it prove but a sorrowfull and wofull faith , which can justifie no man , but may convict all of sin , and condemne many to death ; for it is that faith wherewith the Divels believe and tremble : much more an Acceptance of Gods promise which is his good word , is faith ; because Acceptance is more then Assent , and more then Consent ; for it is an act subsequent unto a Consent , whereby a Consent is seconded and ratified . As plainly appeares in most contracts , and particularly in that of Marriage ; where after the mutuall Consent of the parties to have each other , there followes a mutuall Acceptance in taking each other . Hence it is manifest , that over and besides all other sorts of Faith , there are three sorts answerable to the word of Gods Will ; viz. a promissory , a preceptory , and a judicatory faith ; ( for so let us call them till we finde fitter appellations ) because the promises , precepts , and judgements of God , are the words of his Will.

2. From the Concurrence of faith to a promise . The acts about a promise are chiefly three ; namely , the Making , the Accepting , and the Performing of it ; unto all which from the first to the last , faith must needs concurre in a manner as a Soule , wherewith the promise is animated and lives , and without which it expires and dyes , becomming frustrate and voyd . For the Making of a promise is a giving of faith ; so the best Canonists and Casuists define a promise , though we for thy better understanding defined it otherwise . And the Performing of a Promise is a keeping of faith , which is commonly called Faithfulnes , for hence God is called faithfull : because when he hath been gracious to give his faith by making a promise , he will be faithfull to keep his faith by performing it . And therefore the Accepting of a promise ( which intercedeth between the making and performing ) is a taking of faith ; for when the thing given is faith , then the thing taken must needs be the same , and therefore faith also . And if the performance of a promise doth denominate him faithfull who makes it , as in all good Writers and in common speech it doth : much more doth the Acceptance of the promise denominate him faithfull who takes it : because the faith of the taker doth naturally precede the faithfullnesse of the giver , as acceptance naturally precedes performance . But if Gods Promise have any effect at all , and be not frustrated by a refusall , that effect in thee must needs bee faith ; for seeing Gods Promise is a Declaration of his Will to devise unto thee a present right to the future possession of some blessing ; this Declaration comming from God , doth or should worke in thee a ground to hope for that future blessing ; and a ground of things hoped for , is faith , as the Apostle notifies it ; Heb. 11.1 . Now faith is the substance of things hoped for . i. e. a ground for hope is faith . And because the blessing is future , therefore it is not seene ; for things future are not seen : yet Gods declaration of the futurity thereof doth , or should produce in thee an evidence or knowledge of it , and an evidence or knowledge of things not seen , is faith ; as the Apostle againe designes it in the former verse .

3. From the Examples of Faith . In the Old Testament , Gen. 15.4.5 . God promised unto Abraham a Sonne and Heire of his owne body , and a numerous Posterity , as the Starres of Heaven , i. e. God declared unto Abraham his will to give him a present right to that future blessing ; and in the verse following , Abraham believed in the Lord , i. e. Hee accepted of Gods Promise in taking it ; and this taking was seconded with trusting to it ; for by his acceptance , hee had a good ground to hope for a sonne , and an evidence for a sonne not yet seene ; which ground and evidence is faith or beliefe : But the act which caused that ground and evidence was his Acceptance or taking the Promise . God by the message of Moses promised unto the Israelites in Egypt a deliverance from their bondage , and an entrance into Canaan , and ( Exod. 4.31 . ) the people believed , i. e. They accepted of this promise by taking it , and their taking caused their trusting to it , i. e. Their faith caused their hope of it ; and to expresse their thankfullnesse for it , They bowed their heads and worshipped . In the New Testament , God by the message of Jesus Christ hath made unto thee most precious promises ; ( for hence that Testament is called the Gospel , i. e. The good message or word of God ) as the promise of present freedome or alliance with him , to bee his sonne jurally by having a present right of inheritance ; the promise of present sanctity to regenerate thee with his spirit , to bee his Sonne morally , by leading a holy life , and the promise of future priviledges and blessings , to bee his sonne gloriously in the finall state of blessednesse ; as the future forgivenesse of thy sinnes , the future resurrection of thy body , and thy future life everlasting ; for God by Christ hath declared his will to impute unto thee a present right to all these blessings . Is now thy will answerable and agreeable to Gods will , to correspond and consent to him heerein ? And further , dost thou actually accept of these promises , to take God at his word ? Then thou hast faith and dost believe . For although these blessings bee not seene , yet by thy accepting the promises of them , thou hast a good evidence for them , and a good ground for thy hope of them ; and such evidence and ground is faith and beliefe . And though thou dye before thou possesse all these blessings , as certainely thou shalt and must either dye or bee changed before thou canst enter the possession of all : Yet thou dyest in faith , because , Heb. 11.13 . Thou hast seene them a farre off , and wast perswaded of them , and hast embraced them ; for by these reasons the Apostle proves that the Patriarchs dyed in faith , though they had not received the promises , i. e. Not the possession of the blessings promised .

Hence it appeares that Faith is a passion ; for although it bee an act of the will , yet it is not an act active , which consisteth in working or doing any thing ; but an act passive or act of sufferance in receiving and imbracing that state or condition , wherein the love and kindenesse of God would put thee ; or which is all one , in not refusing or rejecting the good will and pleasure of God towards thee . And therefore in Scripture Faith is expressed by these two passive words of Receiving and Imbracing ; as Receiving the word , Luk. 8.13 . They on the Rock are they , which when they heare , receive the word with joy , i. e. Believe or accept the word of Gods promise ; as it plainely appeares by the words immediately following , wherein the Verbe receive is changed into believe , which for a while believe , and Receiving Christ , John 1.12 . But as many as received him , to them gave he power to become the sonnes of God , even to them that believe on his name ; where wee see in like maner that the former Verbe received , is interpreted by the latter to signifie believing ; and Embracing the promises , Heb. 11.13 . And were perswaded of the promises , and embraced them , i. e. believed them ; for that act which naturally followeth perswasion , is Beliefe . And by these two passive words of Receiving and Embracing , Faith is opposed to the two contrary words of Refusing and Rejecting , which will not bee passive , and therefore signifie Unbeliefe ; as Refusing Christ , Heb. 12.25 . See that yee refuse not him that speaketh , i. e. See that yee believe him ; for not refusing is receiving , and receiving is believing ; and Rejecting Christ , John . 12.48 . Hee that rejecteth mee and receiveth not my words , i. e. Hee that believeth not in mee ; for of the former words the latter are an Exposition . And Rejecting Gods Counsell , Luk. 7.30 . But the Pharisees and Lawyers rejected the counsell of God , i. e. They would not believe or receive Gods promise , which is his divine and heavenly counsell . Thou seest heereby that in making faith , all the action lies on Gods part , in declaring his promise , and perswading thy acceptance : Bee thou onely Gods Patient to suffer his action and operation upon thee , and the act of faith is done . For the passion or sufferance on thy part is neither painefull nor shamefull , but most easie , gentle , and noble ; for it consisteth onely in accepting , receiving , or embracing his kindenesse towards thee , or at least in not refusing or rejecting it . So that all thy act of faith seemes but this ; what Gods good will would have to be firm , do but thou affirme ; or unto his promise say but Amen , i. e. So bee it ; for Amen is the Hebrew word for Faith ; or unto the word of his promise , set but thy Fiat , fiat quod dicitur , i. e. Let his word bee done ; for from this Fiat is framed the Latine word Fides , and it may bee also the English word Faith , by transposing the Vowells and asperating the last Consonant ; which the Licence of Etymology will well allow and doth commonly practice . Yet among Latine Authours the Latine word Fides is commonly taken actively , for fidelity or faithfulnesse in performing faith given .

But although this promissory faith bee a passion or sufferance for the essence of it , yet for the efficacy , it is or ought to bee so strongly effectuall , that in and upon the faithfull it produceth mighty effects , events , and issues ; as doth appeare in a long list of Beleevers , Hebr. 11. and will appeare in this Chapter , ver. 18. For a true and lively faith is somewhat like the affections of the minde , or like the diseases of the body , both which are passions , and yet have powerfull and violent operations . Yet unto both these , faith is unlike heerein , that her effects flow not from her necessarily and naturally ex natura rei , according to the course of nature ; but jurally and arbitrarily ex instituto Dei , according to the ordinance and appointment of God . And although de facto , some of her effects doe not actually follow , yet de jure & ex debito , according to the course of right and duty , they alwaies ought to follow ; for where they follow not , that faith to that effect is ineffectuall , frustrate , voyd and dead . There is betweene faith and sin this contrariety , that as Faith is the acceptance of Gods promise , so Sin is a repugnance to his precept ; and therefore the effects of faith have a contrary resemblance to the effects of sin . Sin hath in it lesse entity then to be a passion , because every sin is a privation , and most sins are meere omissions : yet such are the effects of sin , that from thence follow all the stirres and troubles on earth ; as the privates miseries of distresses , imprisonments , banishments , and fearfull executions , and the publicke calamities of warre , famine , and pestilence ; for too manifest it is , that sin hath strength enough to produce all these effects , yet sin hath not this strength from her selfe , but from the Law , 1. Cor. 15.56 . The strength of sin is the Law . So of faith , ( though it be a passion ) such are the effects , that from thence follow all the favours and blessings of heaven ; as the Justification of thy person , the Regeneration of thy minde , the Remission of thy sins , the Resurrection of thy body , and thy Life everlasting . For manifest it is from Scripture , that faith hath strength enough to produce all these effects : yet faith hath not this strength from her selfe as she is an act of man , but from the grace of God , who to the praise of the glory of his grace , is gratious and favourable unto faith , by honouring it in that high degree , as to attribute , assigne or impute unto it these strong and mighty effects . Whereof preparatively to our present purpose , I shall mention those , which flowing immediately from the essence of it , doe yet further illustrate the notion of it , and they are chiefly fowre .

1. The first effect of this promissory faith is , To enter Gods covenant of grace . For Gods promise before the accesse of thy faith to accept it , is in respect of thee but a sponsion or single act of his will on his part to devise unto thee a present right to the future possession of his blessings . But by the accesse of faith on thy part to accept it , his promise is advanced and formed into a Covenant with thee in particular , whereinto thou entrest by the act of thy faith . Because thy faith is an act of thy will to accept and take that present right , which his will is to grant and give thee ; and consequently by meanes of thy faith thy will is agreeable to his will touching one and the same thing to be had : and agreement of wills betweene severall parties for the having of one and the same thing , makes up the intire nature of a Covenant , and consequently makes up thy entrance thereinto . And the covenant entred by meanes of this faith is the covenant of Grace ; which is so called , because the ground thereof is Gods grace , which moveth him to this act of kindnesse , in making or passing his promise unto man : and because the matter thereof is meerely gratious , consisting of those favours , benefits , and blessings conferred upon man , which are not due to man by any Law . In the Old Testament Gen. 15. God covenants with Abraham by way of promise , that God on his part would bee unto Abraham a shield , and an exceeding great reward , that he would give him a son and heire of his owne body : and Abraham therupon enters covenant with God , that hee on his part did beleeve in the Lord , i. e. did accept , receive , and embrace those promises ; heere was a Covenant of Grace , because the ground of it was Gods grace , and the matter very gratious . In the New Testament , Heb. 8.10 . God covenants with thee by way of promise , that hee on his part will put his Lawes into thy mind and write them in thy heart , that he will be a God unto thee , and take thee for one of his people , that he will teach thee to know him in respect of his greatnes , goodnes , and kindnes toward thee , that he will be mercifull to thy unrighteousnesse , not onely to forgive , but also to forget thy sins and iniquities . If thou on thy part accept these promises by thy faith , thou thereby entrest Gods Covenant , and the Covenant thou entrest is the Covenant of Grace , because the ground of it is Gods grace , and the matter of it very gracious . Contrarily , the Covenant made with God by meanes of a Preceptory faith is the Covenant of workes : because the ground thereof is mans duty , as he is the worke or creature of God , owing all allegiance , obedience , and observance unto his Lord and Maker : and because the matter thereof is laborious , consisting of those workes , Offices , and services , which by Gods Law are due from man to God . In the Old Testament ( Gen. 17.1.10 . ) God covenants with Abraham by way of Precept , that Abraham on his part should walke before the Lord and be perfect , upright , or sincere , and that every male childe in Abrahams family should be Circumcised ; here was a Covenant of workes , because the ground of it was Abrahams duty , and the matter somwhat laborious for workes to be done . Againe in the New Testament ( Mat. 5.3 . ) God covenants with thee by way of Precept , that thou on thy part shalt be poore in spirit , shalt mourne , shalt bee meeke , shalt hunger and thirst after righteousnesse , shalt bee mercifull , shalt be pure in heart , shalt be a Peace-maker , shalt suffer persecution for righteousnesse sake . Heere againe is a Covenant of works , because the ground of it is thy duty , and the matter somewhat laborious . In a word , every promise of God is a Covenant of grace , every Precept of God a Covenant of workes , every judgement of God a Covenant of Curses , and every voluntary sin of man is an involuntary Covenant to suffer those curses .

2. The second effect is , to assure Gods promise . The promise of God , though in respect of his will on his part , it be firme , sure , and fast : yet in respect of any right or benefit thence accruing to thee , it is neither firme , sure , nor fact , before thy faith or acceptance of it : but by vertue of thy faith or acceptance it is made stable , firme , and sure . Because that promise which Gods will is , should be stable , firme , and sure , is by thy faith actually established , affirmed , and assured ; for , as was shewed before , thy faith doth advance and forme Gods promise into a Covenant ; and a Covenant is an agreement so stable , firme , and sure , that the parties agreed cannot repent , revoke , recede , or goe back . And if a Consent of the parties to be married , doth make the mariage sure , ( for upon their consent we use to say they are sure together , ) much more doth thy acceptance of Gods promise make thy alliance to him stable , firme , and sure . And this faith doth assure , not onely thy present alliance , but also the future possession of all those blessings which unto this alliance are appendent and consequent , as the Regeneration or sanctification of thy minde , the Remission of thy sins , the Resurrection of thy body , and thy Life everlasting . And unto this assurance , this faith is quickened and strengthened by the first notion of faith , which is a high esteeme of Gods goodnes and greatnes , that what the goodnes of his will was pleased to promise , that the greatnes of his power is able to performe . For this estimatory Faith by giving unto God the glory of his goodnes and greatnes , doth nourish and feed up thy promissory faith into an assurance of a strong and full perswasion of Gods performance ; though unto thy selfe thou seeme never so poore and dead a Creature . For notwithstanding all the difficulties , and casualties in the world that may seeme to disturb Gods performance ; notwithstanding thy ignorance in many poynts of Religion that may seeme to hinder it ; notwithstanding thy sinnes of errour and frailty that may seeme to crosse it ; notwithstanding thy death and dissolution in the grave that may seeme to bury it : Yet after all these , God remaines constant , firm and sure , both willing and able to performe his promise , and will actually performe it unto thee . And of this assurance thou hast a precedent in Abrahams faith , which notwithstanding the deadnesse of his owne body , and of Sarahs Wombe , was so firme , sure , and strong , that hee was sure of a sonne , because he considered not the deadnesse of his body , but the goodnesse of Gods will , and the greatnesse of his power , Rom. 4.19 . And being not weake in faith , hee considered not his owne body now dead , when hee was about 100. yeare old , neither yet the deadnesse of Sarahs wombe ; hee staggered not at the promise of God through unbeliefe , but was strong in faith , giving glory to God ; and being fully perswaded , that what hee had promised , hee was able also to peforme . Hence Amen the Hebrew word for faith doth also signifie verity , constancy , firmenesse , and surenesse : Because it is the nature of faith to bee true , constant , firme , and sure ; not onely formally for the quality of it , as it is opposed to falshood , doubting , staggering , and wavering ; but also effectively for the virtue of it , because it makes the promises of God to bee stable , constant , true , firme , and sure ; which otherwise , and without it , will prove frustrate and voyd , to bee of no force or effect to him who diffides them . And this Assurance of Gods promise is an effect so peculiar to thy faith , that not workes but faith is ordained for thy title , to this very end and purpose , that the promise might bee sure unto thee , Rom. 4.16 . Therefore it is of faith , that it might bee by grace , to the end the promise might bee sure to all the seed .

3. The third effect is , to oblige both parties . God at the first was not obliged to make any promise , but was altogether free , either to make or forbeare it ; and having made it , hee is not obliged to performe it , untill it bee accepted ; for a promise not accepted , is not at all obligatory ; or when it is accepted by some , hee is not obliged to performe it to others , till they have accepted it for themselves : But when his promise is accepted by faith , there results from thence a double or mutuall obligation upon both parties , whereby each is bound to the other , and therefore neither can recede or goe back ; whereby each becomes debtor to the other , and therefore also each is creditor to the other . Because as was shewed before , by faith thou entrest the Covenant of Gods grace , and that Covenant is a contract of alliance , wherein God is allyed unto thee as a Father , and thou unto him as a Sonne and Heire ; and contracts breed not a single obligation upon one of the parties onely , but a double and mutuall obligation upon both parties , whereby each is reciprocally bound to the other . As wee see in the contract of Marriage , which is the ground of all naturall and legitimate alliance by blood , the man is thereby bound to performe unto his Wife all the offices and duties of a Husband , and reciprocally the woman is bound to all the offices and duties of a Wife ; for hence Marriage is called Wedlock , because it lockes and bindes the parties wedded . And all Alliances are also Contracts ; because an alliance is alligatio partium , i. e. a binding or tying of parties together each to other .

One obligation resulting from thy faith is upon God , who therein becomes thy gratious debtor , to owe thee all the blessings , which hee was pleased to promise ; and thereupon doth oblige and binde himselfe to the performance ; particularly to perform unto thee , all the offices of a kinde , loving and gratious Father , according to thy divine alliance with him , which is the fundamentall and leading promise . Because ( as wee shewed before ) an effect of thy faith is to assure Gods promise by making it firm and sure ; which certainely is then made firme and sure , when God is obliged to performe it , and enters bond for thy security . And God the more abundantly to corroborate this bond of his promise , doth binde it over againe with the bond of his Oath , that by two immutable and irrevocable things thou mightest have a strong assurance . For thus God bound himselfe to Abraham , by making a promise to him , and by swearing the performance of it , and because hee could sweare by none greater , hee sware by himselfe , and sayd ( Gen. 22.16 . ) By my selfe have I sworn , saith the Lord , for because thou hast done this thing , &c , that in blessing I will blesse thee . And after the space of 400. yeares , God acknowledged this bond , for when hee gave the Israelites possession in the Land of Canaan , hee therefore did it , that hee might performe his Promise and his Oath made unto their Fathers , Deut. 9.5 . The Lord thy God doth drive these Nations out from before thee , that hee may performe the word which the Lord sware unto thy Fathers , Abraham , Isaac , and Jacob. For if by the Rule of Piety all persons are bound to performe their Promises and Oaths , which they sware in the name of God : Much more is the most holy God obliged to performe his Promise and Oath , which hee sweares by himselfe in his owne name . See heere the force and power of faith , which though for the essence it bee a passion or sufferance , yet for the efficacy is so strong and mighty , that it is able to bind Almighty God . Almighty God whose liberty and freedome is so transcendent , that hee is bound by no Law , for all his Lawes are bonds upon the Creature , and not upon himselfe , is pleased notwithstanding to bee bound by thy faith . Search now and peruse all the conveyances , evidences , and assurances , and see if any man living have a better right , interest , or claime to any estate on earth , whereof hee stands not yet possessed , then the faithfull have for the future possession of their heavenly inheritance ; for which they have Assurance from God himselfe by his double bond ; the bond of his Promise , and the bond of his Oath .

The other Obligation arising from faith , is a bond upon the faithfull ; who therein becomes a debtor unto God , to owe unto him all those offices , duties , and services , which are due unto God by the equity and piety of faith . For by thy acceptance of Gods promise , thou art consequently thereupon obliged and bound , to performe all the conditions of the promise ; or if there bee no conditions expressed ( the contrary whereof is most manifest ) yet by virtue of thy faith thou standst bound to performe all those conditions which are necessarily implyed , and all other things which naturall equity and piety require to bee done . Because ( as was before shewed ) by thy promissory faith thou dost enter Gods Covenant of grace ; and that Covenant is a contract bonae fidei , i. e. of speciall confidence and trust , because it is perfected by thy sole consent and acceptance ; and therefore it binds the parties contracting to performe each to other , not onely those things which are therein plainely expressed in words , but also all things else which according to the rule of naturall equity are due and to bee done . And because the Covenant of grace is a contract of alliance , whereby God becomes thy Father , and thou his Sonne and Heire ; if therefore there were no written Law of God in the World to specific or lay downe thy respects unto him : Yet by the naturall Law of piety and equity , thou standest obliged and bound to performe unto thy heavenly Father all those offices , duties , and services which are due from a Sonne and Heir . And the more abundantly to corroborate thy bond to these duties , thou dost binde it over againe with the bond of Baptisme , whereby thou takest thy death upon it , drowning thy selfe under the water , and rising againe to a new life , to performe the duties of thy new allyance ; for Baptisme is not onely a signe of grace received , but of a death whereinto thou art buried , and of a bond for newnesse of life ; Rom. 6.4 . Therefore wee are buried with him by Baptisme into death , that like as Christ was raised up from the dead by the glory of the Father , even so wee also should walke in newnesse of life . If then thy faith oblige thee not to the duties of a sonne , it will disoblige God from the blessings of a Father , and hee may disinherit thee for thy disobedience .

4. The fourth effect is , To justifie a man ; which effect will declare the Affirmative of the Apostles assertion , that a man is justified by faith . i. e. Faith is the Meanes or cause mediall whereby a man is made jurally righteous , to have the right of a spirituall and divine state , a state of freedome to the kingdome of Heaven , and a state of alliance unto God , to be the present son and heire of God , having a present right to the future possession of all the blessings annexed to that alliance ; a present right to the present Regeneration of his minde , a present right to the future Remission of his sins , the Resurrection of his body , and Life everlasting . Because Gods promise is his declared will to give thee a present right to the future possession of some blessing ; and thy faith is an Acceptance of his promise , and therefore it is a taking of the right given , and therefore also it is an having of the right taken ; and he that hath a present right to the future possession of some blessing , he is justified ; for as was formerly shewed , this makes the nature of Justifying . And this faith is thy title whereby this Right is transferred , imputed , conveyed , or passed unto thee , and whereby on thy part it is first acquired , commenced , entred , or had . For if that Act which the Civilians call Consent , bee a good title , whereby rights , interests , and claymes are transferred , conveyed , and passed in all Covenants and Contracts ; for all are made by Consent ; some indeed require somewhat more , as reality of things , or formality of words : but Consent is a requisite necessary to all . Much more is that act which the Scripture calls Faith , a good title to that Right or interest which is conveyed and passed in Gods Covenant : because Faith is not onely a Consent or declared agreement for the future taking of this Right : but it is moreover an actuall acceptance by a present taking , receiving , and embracing of it .

In the Old Testament , Gen. 15.4 . God promised to Abraham a son and heire of his owne body ; and Abraham believed . i. e. he accepted the promise ; and he counted it to him for righteousnesse . i. e. God justified Abraham , by imputing , conveying , or passing unto him a present right to the future possession of a sonne ; and unto that right Abrahams faith was the title , for immediately thereupon his right to a sonne was in present , although the possession was not untill twenty yeares after ; for about so long after was Isaac borne , who was therefore called the sonne of the promise . At the same time also God justified Abraham to a present right for the inheritance of Canaan : But the possession was not delivered to his Heires , till about foure hundred yeares after . In the New Testament , 2. Cor. 6.18 . God promiseth unto thee , that hee will bee a Father unto thee , and that thou shalt bee his Sonne and Daughter . Dost thou on thy part beleeve this ? i. e. Doest thou accept this promise , by an actuall taking , receiving , and embracing this divine and sacred alliance with God ? then God counteth it unto thee for righteousnesse . i. e. he justifieth thee , by imputing , conveying , or passing unto thee a present right of alliance to bee his son and heyre ; and consequently a present right to all the future blessings incident to the state of this alliance . Hence the faithfull are called and stiled , Rom. 8.17 . Heires of God , and joint-heires with Christ . And Gal. 3.29 . Heires according to the promise . And Gal. 4.7 . Heires of God through Christ . And Hebr. 1.14 . Heires of saluation . And Hebr. 6.17 . Heires of the promise . And Jam. 2.5 . Heires of the kingdome which God hath promised to them that love him . Why are they called and stiled Heires ? The reason is , because they are justified . i. e. Because they have a present right to the future possession of blessednesse ; for an heire is a person who hath a present right to the future possession of some estate . So that to be justified by faith , and to be made heire of God , are things eyther all one in effect , or the latter is but the property or consequent of the former ; as the Apostle intimates it , Tit. 3.7 . That being justified by his grace , we should be made heires according to the hope of eternall life .

Text. Of Jesus Christ .

Faith restrained unto Christ . what it is . The subject of it negatively , and affirmatively . 4. Reasons why faith is restrained unto Christ . 1. Christ is the Conveyer of it . Gods promise immediate , and mediat . Faith immediate , and mediat , whereof the Necessity , and some Examples . 2. Christ is the Authour or Worker of it , in declaring Gods last Will , and in Proving of it , by his Witnesses , by his Miracles , by his Holinesse , by his death and by his Resurrectiō . ( The Jewish incredulity . ) For Christ is the Executor of it . 3. Faith in Christ nominateth us in Gods last Will , wherein all Believers are instituted , and all unbelievers are disinherited , and none preterited . Gods Will a Testament , ad pias causas , whereof Christ is the Precedent , for Alliance , and Inheritance , and we are ad instar Christi . exemplified . 4. Christ doth justifie by it , yet not principally , but ministerially , in respect of God , by confirming Gods Will . and by Performing it , for Christ is the Executor of it , on whom all Believers depend . Recollectiō .

A limitation or restriction of Justifying faith unto Christ . For as in the former clause , workes were restrayned to the Law , so heere faith is limited unto Christ , and consequently the faith of Christ whereby a man is justified , is opposed to the workes of the Law , whereby a man is not justified . For that faith whereby a man hath a present right to the benefits and blessings of the New Testament must be the faith of Jesus Christ , i. e. in Jesus Christ . Because Christ is not the subject of this faith heere , who doth beleeve : but the object of it , in whom wee beleeve . A like phrase of speech we have , Marc. 11.22 . where the Translation is faith in God , but the Originall is faith of God , as is noted in the margin . So againe , Act. 3.16 . the Originall is , through faith of his name : but the Translation rightly expresseth it in his name . For faith in reference unto Christ , is in the New Testament varied by these fowr particles , of , in , through and toward Christ ; which although sometime they may seeme to argue different respects , yet generally they signifie the same faith referred in the same respect unto the same person .

If an high esteeme of Gods existence , goodnesse , and greatnesse , be faith in God , then an high esteeme of Jesus for his existence , goodnesse , and greatnesse , that he is the Christ , i. e. that divine and sacred person who is God , the son of God , anointed for the mediatour of the New Testament , is faith in Jesus Christ . And if an acceptance of Gods promises , be faith in God , then an acceptance of them by the meanes or from the hand of Jesus Christ , is faith in Jesus Christ . A justifying faith under the Gospel , is not made up by any one of these degrees single or alone , but must be completed and exalted to both these degrees ; for both these notions must concurre to perfect the faith of Jesus Christ . 1. There must bee an high esteeme of the person of Jesus , that he is the Christ ; for to this end was the Gospel written , John 20.31 . That men might beleeve , that Jesus is the Christ , the son of God . 2. There must bee an actuall acceptance of the promises from Jesus Christ ; for , Hebr. 9.15 . For this cause hee is the mediatour of the New Testament , &c. That they which are called might receive the promise of eternall inheritance . There is in the Divels an estimatory faith of Christ ; for they have acknowledged and confessed of Christ , that he is the holy one of God , and the son of God . See Marc. 1.24 . and Marc. 3.11 . And in them there is a preceptory faith of Christ ; for they yeeld to his authority , and when he commanded them out of the possessed , they obeyed his command . Marc. 1.26.27 . And there is in them a juducatory faith in Christ ; for they beleeve he is their Judge , who hath power to condemne and torment them , and they submit unto his sentence ; only they petition him to stay the execution , and not torment them before the time . Compare Mat. 8.29 . and Luk. 8.28 . But in them there is no promissory faith , eyther in God or in Christ ; not that they want will to accept Gods promises , but that they want promises to accept ; for the promises of the Gospel are not ordayned or made to them : because they are not to be justified to have a present right to any future blessing , but are already condemned to have a present doome to a future curse , Mat. 25.41 . in everlasting fire prepared for them . And Jude 6. they now lie in everlasting chaines untill the day of their execution . But the right subject of a promissory faith in Christ is man ; because the promises of the Gospel , i. e. the Legacies of Gods last Will and Testament are predestinated , devised , or bequeathed unto man ; and therefore man is the person who is to be justified to have a present right unto those future blessings , and this right man hath and acquires by the title of his faith in Jesus Christ . And his faith is restrayned unto Jesus Christ , not to exclude his faith in God , for all faith in Jesus Christ , is also faith in God : but partly to distinguish it from all other faith in God , as from the faith of the Patriarcks which was immediate ; and from the faith of the Jews which was mediate by the means of Moses ; and partly to determinate it upon Christ as the only Meanes or Mediator of it , unto whom under the Gospel faith is restrayned for fowre reasons .

1. Because Christ is the Conveyer of it through whom wee believe in God . For that our faith may meete with God aright , it must passe unto him in the same way whereby his promises are conveyed unto us . And Gods promises come unto man two ways ; one is immediately , when God himselfe doth by himselfe declare his promises ; so God immediately by himselfe declared his promise unto Noah , for the saving of him and all his Family in the Arke from the flood , Gen. 6.18 . and such an immediate promise God gave by himselfe unto Abraham , for a Sonne and Heire of his owne body , Gen. 15.4 . The other way is mediatly , when God declares the will of his promise by the meanes of a Mediatour or Messenger , whom God employeth on purpose to deliver it . Such was Gods promise to the Israelites for their deliverance out of Egypt , wherein Moses was imployed as the Mediatour or Messenger to deliver it , Exod. 3.16 . Such was Gods promise to David by the message of Nathan , for the establishing of the Kingdome of Israel upon the seede of David , 2. Sam. 7.4 . Such was his promise to the Jewes by the message of the Prophet Jeremy for their returne from Captivity , Jer. 29.10 . Such was Gods promise to Zacharias by the message of the Angel Gabriel , that his Wife Elizabeth should beare him a sonne , Luk. 1.13 . And such are all Gods promises specified in the Gospel unto man by the message of Jesus Christ ; whose Ministery is more excellent then any of the former , because , Heb. 8.6 . Hee is the Mediatour of a better Covenant established upon better promises .

Now our faith in God must go Gods way ; for when his promise is immediate by himselfe , our faith in him must bee immediate , as was the faith of Noah and Abraham . But when Gods promise is mediate by the meanes of a Mediatour or Messenger , our faith in God must bee mediate , to believe in God by or through his Mediatour or Messenger ; for by or through the Messenger , our faith is conveyed and arriveth at God ; as by or through the Messenger , Gods promise is conveyed and arriveth at us . For faith in Gods Messenger is faith in God who sent him ; as our Saviour plainely delivers it , John . 13.20 . Hee that receiveeth whomsoever I send , receiveth mee ; and hee that receiveth mee , receiveth him that sent mee , i. e. believeth in him that sent mee . And contrarily , diffiding or despising of Gods Messenger , is diffiding or despising of God himselfe ; as Christ in another Evangelist tells his Disciples , Luk. 10.16 . Hee that despiseth you , despiseth mee , and hee that despiseth mee , despiseth him that sent mee , i. e. diffideth or not believeth him that sent mee . For want of this mediate faith to believe in God by the meanes of his Messenger , God threatens a fearefull judgement upon the Jewes , Jer. 29.18 . To persecute them with the sword , with the famine , and with the pestilence ; and to deliver them to bee removed to all the Kingdomes of the Earth , to bee a curse and an astonishment , and a hissing , and a reproach among all Nations ; because they have not hearkened to my words , saith the Lord , which I sent unto them by my servants the Prophets , rising up early and sending them , but yee would not heare , i. e. yee would not believe . And for want of the like faith Zacharias was for a time strucken dumbe , Luk. 1.20 . because hee believed not the words of the Angel Gabriel , who was a Messenger from God unto him .

Such a mediate faith in God had the Israelites , who believed in Moses ; by and through whom their faith was conveyed and arrived at God . For Moses was the Messenger from God , and the Mediatour of Gods Testament and Covenant with them . It was Gods will that the people should believe him ; for therefore he was to worke Miracle after Miracle before them , Ex. 4.8 . and it was Gods worke , that they did believe in Moses ; for therefore the Lord sayd unto him , Exod. 19.9 . Loe , I come to thee in a thick cloud , that the people may heare when I speake with thee , and believe thee for ever ; where the Originall hath it , believe in thee , though the nicety of Translators spare to expresse it . For Christ testifieth of the Jewes , John . 5.45 . That they trusted in Moses . Yet this faith of theirs in Moses was not terminated in Moses , but in God ; for God was the end in whom this faith rested , and Moses was the Meane through whom it passed . And all faith under the Gospel is a mediate faith ; for although it bee terminated in God to settle and rest in him , as in the finall object or last end of it : Yet it mediateth in Christ as the Meanes by and through whom it is carryed and conveyed unto God . For , 2. Cor. 3.4 . The trust wee have to God-ward , is through Christ , and Ephes. 2.18 . Through him both Jewes and Gentiles have an accesse by one spirit unto the Father , and 1. Pet. 1.21 . By Christ wee doe believe in God , that our faith and hope in Christ might bee faith and hope in God . Hence Christ saith , that our faith in him is not faith in him , John 12.44 . Hee that believeth on mee , believeth not on me , but on him that sent mee , i. e. Hee believeth not on mee ultimately and finally , but his faith is carryed through and beyond mee , to determine and end finally in him that sent me .

2. It is called the faith of Christ , because Christ is the Authour or Beginner of it , who worketh it in us , who by his publishing and preaching of Gods promises , doth invite , call , and draw us to that acceptance of them which is our faith . For some may peradventure say , how shall a man know , whether the promises of the Gospel come from God , and whether the beetle Will and Testament of God ; seeing many things are imposed on the World for the will of God , which either are not his will , or are not sufficiently declared and proved to bee his will ? Unto this query , the answer is , That Christ hath abundantly made full faith unto the World , both of his person , that hee was the Sonne of God , and of his Message , that it was the Will and Testament of God , and consequently on his part doth sufficiently worke in us that faith , whereby wee accept the Legacies or Promises therein contained and devised unto us . And Christ was the Founder or Beginner of this faith , who first made it unto the World . For that faith which is wrought in us by reading those Evangelists and Apostles who have written the Gospel , or by hearing those Ministers who preach the Gospel , is but a derivation and propagation of that faith , which was originally and primitively taught by Christ . From whom the Apostles and all the Ministers of the Gospel since succeeding , have their Commission and Authority to teach it ; and unto whom they are Witnesses to attest that truth which was first testified by Christ , as the first person that made faith of it . And Christ hath made faith of Gods last Will and Testament , by two Acts.

1. By Declaring Gods Will . The last Will and Testament of God was decreed or determined long since , even from the foundation of the World : But during many Ages and Generations it was but a Mystery ; namely , a Will sealed up , concealed and kept secret . For hence it is called Gods secret Will , the purpose and counsell of his Will ; and hence the Apostle calls it , Col. 1.26 . The Mystery which hath beene hidden from Ages and from Generations . Knowne it was in generall that there was such a Will , for the Being of it was witnessed by the Law and by the Prophets : Yet the contents of it in particular were not knowne . But in the last Age of the World , God nuncupated his Will unto Christ , by expressing unto him particularly the decree , purpose or counsell thereof , which in former Ages had beene so long concealed . And Christ by speciall Commission from his Father sent into the World , revealed , published , declared , and made knowne that Will , to worke in us our faith of it . For first hee made it knowne unto his Apostles , John 15.15 . All things that I have heard of my Father , have I made knowne unto you . And againe , John 17.8 . I have given unto them the words which thou gavest mee , and they have received them ; and have knowne surely , that I came out from thee ; and they have believed that thou didst send mee . And afterward hee commanded his Apostles to make the same Will knowne to all Nations for the obedience of faith , Rom. 16.25 . Now to him that is of power to establish you , according to my Gospel , and the preaching of Jesus Christ , according to the Revelation of the Mystery , which was kept secret since the World began : but now is made manifest , and by the Scriptures , and by the Prophets , according to the commandement of the everlasting God , made knowne to all Nations for the obedience of faith . And againe , Ephes. 1.9 . Having made knowne unto us the Mystery of his Will , according to his good pleasure , which hee hath purposed in himselfe .

2. The second Act whereby Christ makes faith of Gods Will , is by Proving it ; for as hee was the Publisher of that Will to declare the matter of it : So hee was the Probator to certifie the verity of it , that it was the true , whole , and last Will of God . All which hee hath proved so fully , that never any Will in the World , whether Will of man , or the first Will of God , had such a probation ; for thereof Christ hath made faith five wayes .

1. By his Witnesses . For hee had the Testimony of John Baptist , who ( John 1.6.7 . ) was sent from God , and came for a witnesse to beare witnesse of the Light , that all men through him might believe . And John witnessed of him , John 1.29 . that hee was the Lambe of God , which taketh away the sinne of the World . And heereof John was not an eare-witnesse , who heard it from others , but an eye-witnesse , who ( John 1.31 . ) saw the spirit descending from Heaven like a Dove , and it abode upon him . And Christ had the Testimony of God the Father , who by a voice from Heaven witnessed of him at his Baptisme , saying , Mat. 3.17 . This is my beloved Sonne in whom I am well pleased . And his Father witnessed of him againe at his transfiguration on the Mount , saying , Mat. 17.5 . This is my beloved sonne , in whom I am well pleased , heare yee him . Hence saith Christ , John . 5.36 . I have greater witnesse then that of John ; for the Father himselfe , who hath sent mee , hath borne witnesse of mee . Now if wee receive the witnesse of men for the proofe of mens Wils and Testaments , as commonly wee doe , much greater is the witnesse of God for the proofe of Gods Will . And if at the mouth of two or three witnesses every word shall bee established : Much more shall a Will bee established , when one of the Witnesses is God himselfe . Hence saith the Apostle , 1. John 5.10 . Hee that believeth not God heerein , hath made him a Lyar , because hee believeth not the Record , that God gave of his Son .

2. By his Miracles . The signes and wonders which Christ wrought , were not bare signes but full proofes to make faith , that his message was from God . For he rebuked the windes and the Sea from a great tempest into a great calme ; hee cast out Divels from the possessed , and they obeyed his command ; hee cured the sicke of diseases incurable ; and hee raysed the dead who had lyen in the grave . Now if two or three miracles of Moses made faith of his message , as they did , for , Exod. 4.30 . When he did them in the sight of the people , the people beleeved : much more the many marvellous and mighty workes of Christ are of power to produce faith in Christ . Because they were so incomparable , that by the confession of multitudes , Mat. 9.33 . the like had never beene seene in Israel . And because they were so available to beget faith and beliefe , that , Mat. 11.21 . had they been done in Tyre and Sidon , they would have repented long agoe in sackcloth and ashes : or , had they beene done in Sodome , it would have remained untill this day . Hence Christ to make the fuller faith of his message , appeales from his words unto his workes ; for , sayth he , John 5.36 . The workes which the Father hath given me to finish , the same works that I doe , beare witnesse of mee , that the Father hath sent mee . And againe , John 10.37 . If I doe not the workes of my Father , beleeve me not ; but if I doe , though ye beleeve not me , beleeve the works , that ye may know and beleeve that the Father is in me , and I in him . Hence also in Scripture , miracles are called Signes , because they are good proofes of that truth , for which they are wrought , and doe naturally beget the beliefe of it ; for every signe is a proofe of that which it signifieth .

3. By his Holinesse . Christ was a person so holy , that one of his ordinary titles wherewith he is stiled in Scripture , is to bee called The Holy one . See Act. 2.27 . and Act. 3.14 . and 1. John 2.20 . And that uncleane spirit who knew of no holinesse in himself , did openly acknowledge the holinesse of Christ , Marc. 1.24 . I know who thou art , the Holy one of God . His Birth was holy ; for at his conception the Angel Gabriel tels the blessed Virgin , Luk. 1.35 . The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee ; therefore that Holy thing , which shall be born of thee , shall be called the son of God . His Life was holy ; for through all the whole course of it , hee was so innocent , and so sinlesse , that , 2. Cor. 5.21 . hee knew no sin . And Heb. 4.15 . hee was in all points tempted like as we are , yet without sin . And 1. Pet. 2.22 . He did no sin , neyther was guile found in his mouth . His Death was holy ; for he repined not at the sentence though most unjust ; hee complayned not at the execution , though most painefull ; but Act. 8.32 . He was led as a sheep to the slaughter , and like a 〈◊〉 dumbe before his shearer , so opened he not his mouth . But hee bare all with an holy silence , 1. Pet. 2.23 . Who when he was reviled ; reviled not againe ; when he suffered , he threatned not , but committed himselfe to him that judgeth righteously . Now Holinesse is a quality of mighty force to gaine faith and beliefe to the words of a person indued with that vertue ; for who would not beleeve the repent of that person whose holinesse is so eminent , that in all his life he never sinned ? will such a person forge a Will , or frame a deceit , or maintaine an untruth , and father it upon God ? certainly it is impossible that one and the same person should be 〈◊〉 holy , and yet false .

4. By his Death . Christ tooke his death upon it , that his message was from God . For when hee openly acknowledged himselfe the son of God , that saying was made the blasphe●y whereat the high Priest rent his cloths ; and it was made the crime for which he was adjudged to die , and consequently was the cause for which hee suffered the shamefull and painefull death of the Crosse . See Mat. 26.63 , 64 , 65 , 66. and John ●9 . 7 . Yet neither the shame , nor the paine of his death , could force him to renounce that saying , but he persisted in it to his last gasp ; and then crying with a loud voyce , and commending his spirit unto God , he called him his Father , and gave up the ghost . Luk. ●● . 46 . Had not that saying of calling God his Father beene most certainely true , the shame of the Crosse , and the paines of his sufferings , would have forced him to forbeare it at that time , as a saying too insolent and wholly vaine , which in that ca●e could advantage him nothing . But for our sakes it was , this he would not forbeare it : because hee would make full faith of it , by making it in effect his last words , and witnessing the truth of it with his bloud . For as that saying caused his death , so his death caused the faith of it ; because among men there As no greater proofe to make faith of a truth , then when the person who averres it , doth take his death upon it . And the death of Christ seconded with some miracles at it , was to this purpose so effectuall , that presently at his giving up the ghost , it bred the faith of this truth in the minds of many , yea in some of his Executioners ; and the Centurion openly confessed it upon the place , saying , Mat. 27.54 . Truly this was the son of God .

5. By his Resurrection . The Resurrection of Christ from the dead , was such a strong proofe of his mission from God , that it confirmed all the former proofes . Not that those former were not sufficient , but because his Resurrection was a speciall proofe which Christ had singled out to take away the scandall of his death ; that notwithstanding the Jewes would take away his life , yet he could and would take it againe , in rising from the grave the third day . For when first the faithlesse Jewes demanded a signe of his authority , hee proposed his Resurrection to oppose the scandall of his destruction , Joh. 2.19 . Destroy , saith he , this temple , and in three dayes I will rayse it up . And when he foretold his Disciples of his Passion , hee alwayes comforted their minds against it by foretelling also his Resurrection ; Mat. 16.21 . and Mat. 17.23 . If therefore according to these Predictions his Resurrection had not followed , then by default thereof , his doctrine and his miracles had beene discredited and diffided . The Resurrection therefore of Christ , declared him to bee the sonne of God , Rom. 1.4 . and declared to bee the sonne of God with power , according to the spirit of holinesse , by the resurrection from the dead . It prooved him to be the Judge of the world ; which because to the world it seemes incredible , therefore God hath made faith of it by raysing him from the dead , Act. 17.31 . Because hee hath appointed a day , in the which he will judge the world in righteousnesse , by that man whom he hath ordayned , whereof hee hath given assurance unto all men , in that he hath raysed him from the dead . This giving assurance heere , is making faith ; for so is the Originall , and so the vulgar Italian renders it ; and it is almost so in the margin of our last English Translation , for there it is offered faith : yet the sense comes all to one , because all giving assurance is making faith . And the Resurrection of Christ was of such force to make faith , that the Apostles , who were to spread faith , made it the forme of their ordination , ordayning Matthias to bee an Apostle under this forme , Act. 1.22 . To be a witnesse with them of Christs Resurrection . And they made it the summe of their preaching ; for when they began to preach that Jesus was the Christ , their maine argument was , that God had raysed him from the dead . See Act. 2. and Act. 3. and Act. 4. and Act. 5. and Act. 13. For this is the very life of faith , 1. Cor. 15.17 . For if Christ be not raysed , your faith is vaine , ye are yet in your sinnes . And it is the very heart of saving faith ; for , Rom. 10.9 . If thou shalt confesse with thy mouth , that Jesus is the Lord , and shalt beleeve in thy heart , that God raysed him from the dead , thou shalt be saved . Shall wee not beleeve one risen from the dead ? Surely the damned are not so unbeleeving ; for they seeme to beleeve , that one risen from the dead , is the fittest person to gaine faith and beliefe . Hence Dives requested Abraham to send Lazarus to his five brethren living ; for he supposed , that if one should come to them from the dead , they would be more perswaded by him , then by Moses & all the Prophets . Luk. 16.30 .

Can now the unbelieving Jew believe any thing in the World , that he hath not seen ? Can he believe that Abraham was his Father , by whom he had a right to the Kingdome of Canaan ? And can he not believe that Jesus is the Christ , by whom he hath a right to the Kingdome of Heaven ? Can hee believe that Moses was the man of God , by whom God gave his Law ? And can he not believe that Jesus is the son of God , by whom God gives his grace ? Hath he any grounds to believe in Moses ? And hath hee not far greater & stronger for his faith in Jesus Christ ? for besides the grounds & arguments for faith in Christ , which hitherto we have mentioned , Christ had also the Testimonies of Moses , and the Prophets , which were sufficient to make faith of him , and by the indication of John the Baptist actually did make it in the first of his Disciples ; for say they , John 1.45 . We have found him of whom Moses in the Law and the Prophets did write . But the Incredulous Jew gives not full credit to his owne Creed ; he boasteth of Moses , and glorieth in his writings , and yet hee believes not the writings of Moses ; for if hee did , hee would also believe in Jesus Christ , John . 5.46 . For had ye believed Moses , ye would have believed me , for he wrot of me .

The Reason why Christ doth declare and prove the last Will and Testament of God , is because Christ is the Executor of it . Seeing that Gods Will is a Testament , therefore it must needes have an Executor , i. e. a person in the place or stead of God to performe the minde and will of God . Because the nominating or appoynting of an Executor , is the very essence of a Testament , which alone doth make a Will to become a Testament , and without which no Will eyther is or can bee rightly tearmed a Testament ; for by the best Lawyers a Testament is defined to bee a Will , wherein an Executor is nominated . Now the Executor of Gods last Will and Testament is Jesus Christ , who is a person in the place and stead of God , to execute and performe the will of God . For hence saith Christ , John 6.38 . I came downe from Heaven , not to doe mine owne Will , but the Will of him that sent mee , and the Will heere mentioned is Gods last Will and Testament ; for in the next following verses hee expresseth one clause of that will , containing the blessed Legacies of the Resurrection from the dead , and Everlasting life , devised or bequeathed to every believer in Christ . And againe the Apostle saith , Heb. 7.22 . Jesus was made a Surety of a better Testament , i. e. In effect the Executor of a better Testament ; for although every Surety bee not an Executor : Yet the surety of a Testament is the very same with an Executor ; because the Executor of a Will stands bound for the Testator , to pay all his Debts , Gifts , and Legacies , as the Surety in a bond stands bound for the principall Debtor . And againe Christ professeth , that hee came into the World on purpose , to bee the Executor of Gods last Will and Testament , Heb. 10.9 . Then sayd hee , Loe I come to doe thy Will , O God ; for by Gods will heere is meant his last Will and Testament , even that will ; whereby hee tooke away the first Will , that hee might establish the second , as plainely appeares by the rest of the words in that verse . Now it is the office of the Executor to declare and prove the Will and Testament of the Testator . Seeing then Christ is the Executor of Gods last Will and Testament , therefore hee declared and proved it , to make faith thereof unto us .

3. It is called faith in Christ : Because faith in Christ is the Title , or appellation whereby men are nominated in Gods last Will and Testament . If Gods Will containe Promises , Legacies , and Gifts , as most certainely it doth , then the persons to whom those Legacies and Gifts are predestinated or devised must bee really , truely , and certainely nominated ; for otherwise neither can the Executor duely performe those Legacies , neither can the Legataries know how to claime them . It must therefore follow , that in Gods last Will and Testament men are really , truely , and certainely nominated : Yet not by their proper names , nor by their sirnames ; but by names appellative or common . For they who are predestinated or instituted in Gods will , are therein predestinated or instituted , by the appellative or common names of the Faithfull in Christ , of Believers in Christ , of Receivers of Christ , or such like words equivalent to these ; as John 3.16 . Whosoever believeth in Christ shall not perish , but have everlasting life . and John 6.47 . He that believeth in me hath everlasting life . And Acts 16.31 . Believe on the Lord Jesus Christ , and thou shalt be saved and thy house . And Rom. 3.26 . That God might be just , and the Justifier of him that believeth on Jesus . And Rom. 10.9 . If thou shalt confesse with thy mouth the Lord Jesus , and shalt believe in thy heart that God hath raised him from the dead , thou shalt be saved . And 1 John 5.13 . These things have I written unto you that believe on the Name of the Son of God , that ye may know that ye have eternall life . When therefore any man can really , truly , and certainly be denominated from the appellative or common name of a Believer in Christ , or of having faith in Christ ; the Promises , Legacies , and Gifts of God , are thereby as firme and sure unto him , as if he had been nominated in Gods Will by his single or proper name . In like maner , men are reprobated or disinherited in Gods Will , not by their proper or single names : but by the appellative or common names of unbelievers in Christ , and of Carnall Livers , and such like names to these ; as John 3. 18. He that believeth not is condemned already , because he hath not believed in the name of the onely begotten Son of God . Againe , John 3.36 . He that believeth not the Son , shall not see life : but the wrath of God abideth on him . And John 8.24 . If ye believe not that I 〈◊〉 he , ye shall dye in your sins . Againe , Rom. 8.13 . If ye live after the flesh ye shall dye . Againe , Gal. 5.19 . Now the works of the flesh are manifest , which are these , adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies , envyings , murders , drunkennesse , revellings , and such like ; of the which I tell you before , as I have also told you in time past , that they which doe such things shall not inherit the Kingdome of God . And againe Ephes. 5.5 . For this ye know , that no Whoremonger , or uncleane person , nor covetous man who is an idolater , hath any inheritance in the kingdome of Christ and of God . Hence it appeares , that in Gods last Will and Testament , there is no Preterition of any man , because all men are either Beleevers , or Unbeleevers ; and seeing all Beleevers are by name instituted , and all Unbeleevers by name disinherited , therefore none are preterited or omitted .

The reason why in Gods last Will and Testament , men are nominated by appellative or common names , is , because ( as was before specified ) Gods last Will is a Testament ad pias causas , i. e. for godly uses . For in such Wills and Testaments , because the Legataries are so numerous , that they cannot all bee personally and particularly nominated by their proper or single names , therfore is not only necessary , but sufficient and valid , to nominate them in generall by some name appellative or common to them all ; as to the Poore of such a Towne , or to the Prisoners of such a Goale . For thereby every poore Person of that Towne , and every Prisoner of that Goale , is truly named in that Will ; not by his single or proper name , but by such a name appellative or common , as doth sufficiently certifie and designe him out . And such an appellative nomination is valid and good to convey and settle upon him a right to the Legacy devised unto him ; which every poore Person of that Towne , may justly claime by the title of his poverty ; and every Prisoner of that Goale by the title of his imprisonment . Seeing then Gods last Will is a most gratious and pious Testament ad causas pientissimas , wherein the inheritance of heaven is predestinated or devised to numerous multitudes of all Nations ; therefore the Legataries are therein nominated , not by their single or proper names , but by the appellative or common names of Beleevers in Christ . By vertue of which nomination , every true Christian is certainly and truely named in Gods Will , and hath a true claime to the blessed inheritance therein devised unto him .

And the reason why in Gods Will men are nominated by the title of faith in Christ , or of Beleevers in Christ , is , because Christ is the hypotipe , Precedent , or Paterne , according to whose right a man is justified or made to have a right . For Christ hath the originall right of alliance with God , to be the only begotten son of God , John 1.14 . And we beheld his glory , the glory as of the only begotten son of the father , full of grace and truth . And he hath the originall right of Inheritance , to bee the universall heyre of God , Heb. 1.2 . In these last dayes God hath spoken unto us by his son , whom he hath appointed heyre of all things . And hee is not the heyre in hope only , to have a present right to a future possession , but he is also the Inheritour , who hath already the actuall and reall possession of his inheritance to be fully and finally seated therein ; Ephes. 1.20 . God hath set him at his owne right hand in the heavenly places far above all principality and power . These rights of Christ are the precedent , image , or paterne , according whereto the Beleevers in Christ are instituted and nominated in Gods last Will and Testament ; for therein the very same or the like rights are predestinated , devised , or bequeathed unto them ; Namely a right of Alliance with God , to become the Sons of God ; John 1.12 . as many as received him , to them gave he power to become the Sons of God , even to them that believe on his Name . And 1 John 3.1 . Behold what manner of love the Father hath bestowed upon us , that we should be called the Sons of God . And also a right of Inheritance , to be the heires of God , Gal. 4.7 . Wherefore thou art no more a servant , but a Son ; and if a Son , then an Heire of God through Christ . And Tit. 3.7 . That being justified by his grace , we should be made Heires , according to the hope of eternall life . And believers by being the Heires of God are consequently joynt-heires or co-heires with Christ ; Rom. 8.17 . And if Children , then Heires , Heires of God , and joynt-heires with Christ . i. e. persons who have the same or the like right with Christ unto the same inheritance ; for joynt-heires are they who unto the same inheritance have the same , or the like right . As therefore the right of Abraham was the originall , precedent , or patterne of that right which the Israelite had to the kingdome of Canaan : because that kingdome was originally given to him , with a conveyance to him and his seed . So is the Right of Christ the originall paterne of that right , which the Believer hath to the kingdome of Heaven : because that kingdome was originally given unto Christ , to him and his seed . And as the Israelite became by his birth the seed of Abraham , to clayme the like right with him : so the Believer becomes by his faith the seed of Christ , to clayme the like inheritance with Christ , Gal. 3.26 . For ye are all the Children of God by faith in Christ Jesus : as the Israelites were the children of God by birth from Abraham ; for the spirituall seed by Christ is also the spirituall seed of Abraham ; Gal. 3.29 . If yee bee Christs , then are yee Abrahams seed , and heires according to the promise .

4. It is called faith in Christ : Because Christ is the Person , who by our faith doth justifie us . For seeing man is the person who passively is justified ; therefore there must bee some person , who actively doth justifie him . And the principall person who doth justifie man , or giveth him a present right to future blessednesse , is God the Father . Hence saith the Apostle , Rom. 8.33 . It is God that justifieth ; and againe , Gal. 3.8 . The Scripture foresaw that God would justifie the Heathen through faith ; and againe , Rom. 3.30 . It is one God which shall justifie the Circumcision by faith , and the uncircumcision through faith . For to this end it is , why God declares his righteousnesse or kindenesse , Rom. 3.26 . That hee might bee Just , and the Justifier of him which believeth in Jesus . The reason why God is the principall person in justifying man , is because the promises whereto man is justified , come from God , as the Authour and Maker of them , who hath predestinated , devised , or bequeathed them unto man ; for hence they are called Gods Promises , 1. Cor. 1.20 . All the Promises of God are in Christ yea , and in him Amen . And they are sayd to bee Gods act before the world began , Tit. 1.2 . God that cannot lye , promised us eternall life , before the world began . And the Testament wherein these promises are predestinated or devised unto us , is the Will and Testament of God ; for wee are made the sonnes of God , not by Birth , but by Will : Yet not by mans Will , but by Gods Will , John 1.13 . Which were born not of blood , nor of the will of the flesh , nor of the will of man , but of God .

But the Ministeriall Person who doth justifie us , is Christ . For hee also by our faith in him , doth give us our present right to our future blessednesse . Hence saith the Prophet , Esay . 53.11 . By his knowledge shall my righteous servant justifie many ; and answerably heereunto the Apostle saith , Rom. 5.19 . By the obedience of Christ shall many bee made righteous , i. e. many shall bee justified . And Acts 13.39 . By Christ , all that believe are justified from all things , from which yee could not bee justified , by the Law of Moses ; and according to the Apostles mind in this Epistle , we may truely adde the opposite tearme of Justification , and affirme , that by Christ all that believe are justified unto all things , unto which they could not bee justified by the Law of Moses . For heare what Christ himselfe saith , John 3.36 . Hee that believeth on the Sonne hath everlasting life , i. e. is justified unto everlasting life ; for a Believer upon the act of his beliefe hath not everlasting life actually , but jurally , i. e. hee hath a present right to the future possession of it , which is the nature of Justifying , and heare how his beloved Disciple seconds that saying , 1. John . 5.12 . Hee that hath the Sonne , hath life , i. e. hath a present right to the future possession of it , or ( which is all one ) is justified unto it . And againe , John 1.12 . As many as received him , to them gave hee power to become the Sons of God , i. e. Christ did justifie them , by adopting them , or by giving them a present right to become the sons of God ; for all adopting is Justifying , but not contrarily ; because adoption is but one kinde and the noblest kinde of Justification .

Yet this act of Christ in Justifying us , is but ministeriall unto God ; for God is the Authour or principall person in our Justifying ; and Christ is the Mediatour or Minister by , or through whom God doth justifie us . Unto us our Justifying is free , because wee use no meanes for it : But God useth a meanes for it , and that meanes is through Christ , Rom. 3.24 . Being justified freely by his grace , through the redemption that is in Jesus Christ . And eternall life is the gift of God ; but that gift is handed unto us , through Jesus Christ , Rom. 6.23 . but the gift of God is eternall life , through Jesus Christ our Lord . The Promises whereto wee are justified , shew the exceeding riches of Gods grace and kindenesse : But his grace and kindenesse towards us is through Jesus Christ , Ephes. 2.7 . That in the Ages to come , hee might shew the exceeding riches of his grace , in his kindenesse towards us through Jesus Christ . And God hath appoynted us to obtaine salvation ; but wee must obtaine it through our Lord Jesus Christ , 1. Thess. 5.9 . For God hath not appoynted us to wrath , but to obtaine salvation by our Lord Jesus Christ . Hence Christ saith of his Doctrin , John 7.16 . My Doctrine is not mine , but his that sent mee , i. e. The Doctrine hee taught was his Fathers , principally for the framing of it , and his Ministerially for the teaching of it . And hee saith of his Actions , John 6.38 . I came downe from Heaven , not to doe mine owne will , but the will of him that sent mee , i. e. The will hee did was principally his Fathers , because it was his Fathers command ; but Ministerially it was his will , because hee was to execute it . And hee saith of himselfe , Mat. 20.28 . The Sonne of man came not to bee ministered unto , but to minister . And the Apostle saith of him , Rom. 15.8 . Now I say , that Jesus Christ was a Minister of the Circumcision for the truth of God . Hence also his Mediatorship of the New Testament is called his Ministery , Heb. 8.6 . But now hath hee obtained a more excellent Ministery , by how much also hee is the Mediatour of a better Testament established upon better Promises .

And the Ministeriall Acts whereby Christ doth justifie us , are chiefely two . 1. By confirming Gods Will and Testament ; thereby to establish and settle upon us our present right or interest to the Legacies or Promises thereof . Upon the act of our faith in accepting the promises , our present right to the blessings promised becomes firme and sure ; for it is the nature of faith to put a fiat to the promises accepted by making them firme and sure . But in a matter of such moment as is an inheritance to Heaven , it is fit that something more should bee done on the promisers part , to make the promise thereof more firme and more sure , by confirming and assuring it . For a Promise may by the Promiser bee revoked and voyded , untill by him it bee confirmed : But being once by him confirmed , it becomes irrevocable and unchangeable ; because his act of Confirmation doth defeat and extinguish in him all power to revoke it . And those promises which in a Will or Testament are framed into Legacies , whatsoever the faith of the Legatary bee to accept them , are of no force at all , untill the Testament bee confirmed ; for untill a confirmation of it , it is alwayes in the power of the Testator to alter it at his pleasure . Now the person who makes this confirmation of Gods Testament , and of the promises therein devised , is Jesus Christ ; for of him the Prophet foretells it , Dan. 9.27 . And hee shall confirme the Covenant with many for one Weeke ; or in the beginning of his last Weeke . And the Apostle testifies , Rom. 15.8 . That Jesus Christ was a Minister for the truth of God on purpose , to confirme the promises made unto the Fathers . And the Meanes whereby Christ confirmes Gods Will and Testament , is by his death ; because all wills and testaments are confirmed by death , as at the last verse of this Chapter shall more largely bee declared .

The second act whereby Christ is ministeriall to God in our Justifying , that it may take effect in us , is the Performance of Gods Will and Testament , and of the promises therein contayned ; by delivering or giving us possession of that future blessednesse , which by vertue of Gods promise is devised unto us , and whereto by faith we have a present right or interest . For as God by the Meanes of Christ , doth confirme his Testament and promises ; so by the same Christ he performes them ; and wee from Christ must expect them , by placing in him all our hope and trust for this performance . For after the devise or grant of a promise , there remaine on the promisers part no more acts to bee done , but only these two , namely to Confirme his promise , and to Performe it . And by this latter act , all promises are finished , to have their finall and last effect ; for the verity or truth of the promiser , which is concealed and may bee doubted in the grant of the promise , doth cleerly and fully appear in the performance . Unlesse therefore there bee a full performance of Gods promise , by a future delivery and possession of that inheritance , whereto by faith we have now a present right , then both God failes of his truth , and wee of our right . For when a promise is conveyed unto mee in the best and surest manner , by being devised or bequeathed unto mee by way of Legacy or Gift in a Will , and the Will bee also confirmed : Yet if it bee not performed , what benefit have I by a promise so devised ? Now the person who performes the promises of Gods last Will and Testament , is Jesus Christ ; for by and through him all the promises of God have the verity and truth of their performance , 2. Cor. 1.20 . For all the promises of God , in him are yea , and in him Amen , i. e. are performed and fullfilled by Christ , who thereby doth perfect the verity and truth of them , Yea Christ was raised from the dead , that hee might bee inabled with full power to performe the promises of our Justifying , Rom. 4.25 . And was raised againe for our Justification , i. e. to performe the promises whereto wee are justified ; for as hee was delivered unto death to Confirme the promises : So hee was raised againe to performe them .

The Reason why Christ doth Performe Gods last Will and Testament , and the Promises or Legacies therein contained , is because ( as was before shewed ) Christ is the Executor thereof . It is the office of the Executor to execute or performe the will of the Testator ; for as it is his office to declare the nature of the will , and to Prove the verity of it : So his finall office ( whereto the former are but mediall ) is to Performe the Legacies of it . Otherwise the Faithfull who are the Legataries in Gods Will and Testament , and who therein are Co-heires with the Executor , have no meanes nor hope to attaine and possesse the precious Legacies therein devised and bequeathed unto them . Because although they have their right and claime by the good will and gift of the Testator : Yet of themselves they have no ability to take or seize upon their Legacies . For what ability have the Dead to raise themselves from the dust of their corruption and rottennesse unto celestiall and glorious bodies , whereby to ascend into Heaven , and take possession of that Kingdome ? Or what ability have the Living to transforme or change their bodies earthly and mortall into bodies heavenly and immortall ? Or suppose , that the Legatary hath ability to take his Legacy of himself , as in humane wills hee many times hath : Yet regularly hee hath no authority to doe it ; for if hee doe , hee doth in many cases forfeit it . The course therefore of the Legatary is to addresse himselfe unto the Executor , to whom hee must make suit for the Legacy , that in due manner hee may receive the possession of it , from him who is to deliver it , according to the will and minde of the Testator . Partly because the Executor being the Mediator , or mediall person betweene the Testator and the Legatary , must first be possessed of the Testators estate , that thereby he may be enabled to deliver the Legacies thence issuing ; and partly because a Legacy ( according to the definition and nature of it ) is a gift left by the Testator , to be delivered or performed by the Executor . Seeing then Christ is the Executor of Gods last Will and Testament , therefore his Office it is to execute and performe it , by delivering unto the Faithfull the possession of those blessed Legacies , whereto by vertue of Gods Will they are justified . Thus Christ is the Beginner of our faith , by working in us our acceptance of Gods Promises : and he is the Finisher of our faith , by performing unto us the Promises which we have accepted ; for hence he is called ( Hebr. 12.2 . ) the Athour and Finisher of our faith .

Text. Even we have believed in Jesus Christ .

Reason .

An Inference from the former assertion . Because a man is justified , not by the workes of the Law , but by the faith of Jesus Christ , therefore we who are Jewes by nature or native Jewes , knowing the verity and certainty hereof , have believed in Jesus Christ ; for these words are to be referred unto the 15. verse before , as was there noted . Wee who before the comming of Christ did believe in God ; for before the comming of Christ , we were the peculiar people of God , to whom appertained the adoption , and the glory , and the Covenants , and the giving of the Law , and the service of God , and the promises ; even we have relinquished all these carnall Priviledges , and have accounted them but losse , that we might gaine the promises and priviledges which come by Christ . For because Gods former Will and Testament , wherof Moses was the Mediatour , is now expired ; and that God is pleased to declare a new Testament , whereof Jesus Christ is the Mediatour ; therefore now even we have relinquished the former Testament , and have adhered to the latter , by accepting the promises of it , and by receiving Christ for the mediator of it ; now placing all our faith and hope in God , by and through Jesus Christ . For it is great reason , we should now adhere to that Will and Testament of God , which God now appointeth to stand in force .

Justifying is the effect of faith . but not of workes . The Reason of it , From a testimony of Scripture . The Proposition of the Reason , the Assumption . and the Conclusion . much pressed by the Judaizing Christians for 2 Inconveniences .

That wee might be justified by the faith of Christ ] The finall cause , end , or effect of our beliefe or faith in Christ , namely our Justification ; that we might have a present right to those future blessings which are promised , devised , and bequeathed unto us in Gods last Will and Testament . For if it be true , as it is , that faith is the Meanes of our Justification ; then also this truth must needs follow , that Justification is the end of our saith ; seeing we believe to this end , that by meanes of our faith we might be justified . And because of that Will and Testament wherein we are Justified , Christ is the Mediatour , by whose meanes wee have our present right to those blessings , and by whose meanes we shall enjoy the future possession of them ; therefore our faith is limitted and restrained unto Christ . 1. Because Christ is the Conveyer of our faith , by and through whom we believe in God . 2. Because Christ is the Authour or Beginner of our Faith , by declaring the contents of Gods Will and Testament , and by proving the verity of it , by his Witnesses , his Miracles , his Holines , his Death and Resurrection . 3. Because faith in Christ is the Title or appellation , whereby we are instituted or nominated in Gods last Will and Testament , which is a Testament , ad pias causas , wherein Christ is the Precedent or Patterne according to whose right we are made to have our right , in being made co-heires with him . 4. Because Christ is the Person who by our faith doth Ministerially justifie us , by Confirming unto us Gods last Will and Testament ; and by performing unto us the promises thereof ; for of Gods last Will Christ is the whole and sole Executor , to publish , prove , and performe it .

And not by the workes of the Law . ] Seeing the title whereby we are justified , is our faith in Christ ; therefore all title by the workes of the Law , is hereby excluded ; for where two titles unto any right are incompatible , and cannot stand together , he that claymeth by the one , must necessarily relinquish the other . No workes therefore of the Law ( in what sense soever we take it , whether in the literall sense as it was delivered by Moses and understood by the Israelites ; or in the spirituall sense , as it was declared by Christ , and is now understood by the faithfull ) are of that efficacy and vertue to make us a true title whereby to acquire and have a true right and claym unto heavenly blessednesse . And consequently seeing the finall cause or end of our faith in Christ is to be justified , therefore a further end of our faith in Christ subordinate unto the former , is no longer to rest in the literall works of the Law , but wholy to relinquish it , as an act of God which now unto us is expired and dead ; for so the Apostle would be here understood , as appeareth by his reasoning at the 19. verse next following . And seeing God by Christ hath declared and published his new Will and Testament of the Gospel ; therefore hereby his former Will of the Law , though for the time of it very good and usefull , is utterly infringed , cancelled , and voyd .

For by the works of the Law shall no flesh be justified .

The particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Greek which is heer rendred For , being a Conjunction causall , doth playnly shew , that the truth of this clause is the cause or reason of that truth which was delivered in some former clause . For the principall Doctrine of this whole epistle concernes the title , whereby a man is justified ; which for the clearer evidence thereof , the Apostle delivers bipartitely in two severall assertions . Whereof the first is a Negative , that A man is not justified by the works of the Law ; and the second an Affirmative , that He is justified by the faith of Jesus Christ . These being thus proposed , his next businesse is to produce arguments or reasons for the confirmation and proofe of these two severall assertions : but first he begins with the first , which is the Negative , that A man is not justified by the workes of the Law . And this Negative he proveth in the following verses of this chapter by three severall arguments or reasons , whereof the first is contained in this clause : For by the workes of the Law shall no flesh be justified .

No flesh . ] i. e. No living man , whose life is mortall . For to call man flesh , is an Hebraisme , to put man in minde of his mortality ; because seeing hee is framed of flesh and blood , which are materialls but weake and fraile , therefore hee must needes decay and dye . Be justified . i. e. bee declared upright . No mortall man , whose life is tryed by the Law , shall by his worke in observance thereof , bee found so compleat and perfect , as to bee pronounced upright and sinlesse . For his workes shall never appeare so cordiall , so liberall , and so perfect , as to have performed an universall and perpetuall obedience to every Precept of the Law in every sense thereof , without transgressing any one at any time . Formerly it hath beene shewed , that the word Justified hath in the Scripture severall senses ; the Apostle therefore haveing in the former parts of this verse taken this word in a jurall sence , for the imputing or conveying of a right , interest , or claim , doth now in this last clause take the same word in a legall sense , for declaring or pronouncing upright , innocent , or sinlesse . For when a word doth beare severall senses , and the Apostle hath expressed it in some one sense , hee loves for the greater elegancy , to repeate the same word againe in another sense , if the matter will admit it , as heere it will and doth ; for otherwise wee faile of the Apostles intent , and lose all the force of his argument . If therefore in this last clause of the verse , the word Justified bee taken in the very same sense which it carryed in the first clause ; then is this last clause but a bare repetition of the first , and no confirmation of it at all . For of this assertion , that A man is not justified by the workes of the Law ; how can this bee a reason or proofe , For by the workes of the Law no flesh shall bee justified , if in both clauses the word justified carry one and the same sense ? But if the sense be varied as we have glossed it , then will this latter clause bee a pregnant proofe of the former , and consequently it will excellently suit with the scope and minde of the Apostle . And the Greeke particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which elsewhere is constantly rendred Because , doth both require and inforce this sense .

And that this Proofe or reason may carry the greater authority for the confirmation of his former Negative , hee seemes to ground it on a testimony of Scripture , and to produce it from Psalm . 143.2 . Enter not into judgement with thy servant , i. e. Doe not arraigne mee before thy Tribunall or Seat of Judgement , to try my workes by the rigour of the Law , and then to handle mee according to my deserts ; For in thy sight shall no man living bee justified , i. e. Because if thou in thine owne person or before thy selfe shalt take the cognisance of any mans workes , to examine them throughly by the rule of thy Law , and to give sentence upon him according to his workes , no man living can by thy mouth bee declared or pronounced upright or innocent . So that Paul hath in a manner explained the sense of Davids saying , in adding these words , by the workes of the Law . The reason therefore whereby the Apostle argues heere , seemes to runne thus . If a man will bee jurally justified by the workes of the Law , i. e. If hee will clayme from God a present right to the future Inheritance of Heaven by the title of his workes ; then God entring into judgement with him , and in the sight or knowledge of God , hee must by his workes bee legally justified , i. e. Hee must bee declared or pronounced upright and innocent , never to have beene an offendor against any Law of God . For supposing but not granting , that it is an effect or worke of the Law , to Justifie a man jurally , i. e. To give him a present right to the future Inheritance of Heaven : Yet certainely the Law cannot produce this effect , but onely in those , who by the workes of the Law are legally justified , i. e. Are declared upright and innocent in the sight and knowledge of God . For if in the sight of God a man bee found an offender or peccant against any one Law of God , then in that case the effect or worke of the Law upon him , is to Condemne him , by imputing unto him a present guilt of a future punishment ; which is an effect quite contrary to that of jurall Justifying , which imputes a present right to a future blessing . For saith the Apostle , Rom. 4.15 . The Law worketh wrath , i. e. It is an effect or worke of the Law , to bring the punishment of death upon every transgressour of it ; though hee offend but in some one poynt of it , as it is expressed , Jam. 2.10 . Whosoever shall keepe the whole Law , and yet offend in one poynt , hee is guilty of all , i. e. Hee that offends against one single Law , whereof the penalty is death , is in as bad a case , as if hee had offended against all ; for by the breach of that one Law hee is guilty of death ; and of more punishment hee could not bee guilty , if hee had beene guilty of breaking all the rest : Because death is a finall punishment , beyond which there is no other .

But ( to come now to the Assumption ) though before men at their seats of Judgement , in their sight and knowledge of the cause , some man may be and hath beene legally justified , i. e. declared upright and innocent ; for in this sence Paul testifies of himselfe , Phil. 3.6 . that touching the righteousnesse which is in the Law he was blamelesse ; not that hee was blamelesse in the sight and knowledge of God ; but in the knowledge of men , and of his owne conscience , in that neyther himselfe , nor any other man could iustly lay any legall blame unto him : and in this sense God himselfe testifies of Job , Job . 1.8 . that hee was a perfect and an upright man : yet Gods testimony of Job must not be so understood , as if Job were perfect and upright in the sight and knowledge of God ; for that sense Job himselfe doth afterward disclaime : but God saw and knew Job to be perfect and upright in the sight and knowledge of men , in that no man could charge him with the breach of any Law ; and the like sense is to be conceived of Zacharias and Elizabeth , of whom it is reported , Luk. 1.6 . that they were both righteous before God , walking in all the commandements and ordinances of the Lord blamelesse . Yet before God , at his seat of Judgement , or upon his sight and knowledge of the cause , no man living ( except Jesus Christ ) ever was , or ever shall be Legally justified , i. e. declared and pronounced perfect and upright , to be a man sinlesse , and blamelesse , no way peccant against any Law of God . For by the sentence of God delivered in the Scriptures , all men living of what Nation or Religion soever , are declared sinners against his law and guilty of death . For such are the Gentiles declared , who had not the law , but in doing by nature the things contayned in the law , were a law unto themselves : and such are the Jewes declared , who rested in the law and made their boast of God . See Rom. cap. 1. and cap. 2. per totum . Yea the Jewes are declared in no wise better then the Gentiles , but of both it is proved , that they were all under sin , Rom. 3.9 . And the end of that declaration is , to stop all mouths , and to find all the world guilty , Rom. 3.19 . that every mouth might be stopped , and all the world may become guilty before God : and the reason of that guiltinesse is , because all have sinned , Rom. 3.23 . For all have sinned and come short of the glory of God . But the finall or last end of that Declaration is , that mans right to the inheritance of Heaven should come by promise and gift , and his title to that right should bee by faith of Jesus Christ , Gal. 3.22 . But the Scripture hath concluded all under sinne , that the promise by faith of Jesus Christ , might bee given to them that believe .

Therefore ( to adde the Conclusion ) no man living shall bee jurally justified , i. e. Shall have a present right to the future estate of blessednesse , by the title of his workes . The summe of the Apostles argument is briefely thus : If a man have a right to everlasting life by the title of his workes , then hee must by his workes in the sight of God bee declared upright : But no man living can by his workes in the sight of God be declared upright : Therefore no man living can have a right to everlasting life by the title of his workes . This is the debility of mans workes , if wee consider them as a title whereby hee acquires and hath that right : But if wee consider them as a tenure wherby hee preserves and holds his right , then they may and must be of some efficacy , as will appear afterward in this Chapter at the 18. verse .

VERSE . 17.

Text. But if while wee seeke to bee justified by Christ , wee our selves also are found sinners , is therefore Christ the Minister of sinne ? God forbid .

Sense .

Found sinners . ] i. e. Found continuers in sin .

Is therefore Christ . ] i. e. Himselfe and his Doctrine ?

The Minister of sinne . ] i. e. One that gives occasion and licence unto sin , even unto impiety and wickednesse .

Reason .

These words are , and well enough may bee translated interrogatively : But ( as I conceive ) they are rather to bee understood illatively , thus . But if while wee seeke to bee justified by Christ , wee our selves are found sinners , then it will necessarily follow , that therefore Christ is the Minister of sinne . An objection . Yet whether of these two wayes soever wee take them , they containe an objection , which would seeme to weaken and crosse the former Doctrine about Justification by the faith of Christ , and not by the workes of the Law ; for against that Doctrine some men did or might argue thus . Yee that are Jewes by nature seeke to bee justified , i. e. ye seeke a state of divine liberty or freedome , whereby yee have a present right to the future possession of heavenly blessednesse , whereof one particular is , the Pardon of all your sinnes past , present , and to come . And yee seeke this right by the title of your faith in Christ , i. e. By your high esteeme of him for the sonne of God , and by your acceptance of those promises wherein hee gives this divine state . And yee make this faith your sole and onely title , excluding all workes of the Law from any concurrence therewith . But while yee have this present right to blessednesse , and seeke the future possession of it by faith onely , whereby yee are certaine and assured of it ; then hence it will follow , that in the meane time yee may continue in sinfullnesse , living in all kind of licentiousnesse , as the sinners of the Gentiles lived before their accesse unto Christ . And it seemes yee make account to live thus ; because yee speake so much against the Law , which would bridle yee from sinne , and because yee disclaime the works thereof from being any part of the title , whereby yee acquire this right , restraining your title to faith onely . And in case you doe live thus by continuing your life in sinfullnesse ; it will thence further follow , that Christ who gave you this liberty did thereby give you a licence to sinne , and consequently did open a doore and minister an occasion to all wickednesse . For the word Sinne in this place must bee understood , not generally for any small degree of sinne , by way of errour or frailty ( for in such sinnes the faithfull doe , and cannot but continue in this life ; ) but specially and eminently for a high degree and constant course of wickednesse and lewdnesse , as Perjuries , Murthers , Adulteries , Thefts , &c. from which sort of sinnes all that are truely faithful , may and must abstaine in this life .

This Objection against Justification by faith onely , without workes , was much pressed , and frequently urged ; as may appeare by the mention of it in this place ; and by these words , Rom. 6.2 . Shall we continue in sin , that grace may abound ? and by these , Rom. 6.15 . Shall we sinne , because we are not under the Law , but under grace ? and by severall passages in the first Epistle of John cap. 3. where consider verse 4 , 5 , 6 , 7 , 8 , 9. The parties who urged this objection were not unbelievers , who refused and rejected the faith of Christ : but over-believers , who received the faith of Christ , and moreover retained the Law of Moses ; I meane those Judaizing Christians , who in their zeale unto Gods Law laboured for a compliance between Moses and Christ , excluding neither , but retaining both . For they supposing that the Gospel of Christ was but an addition or superstruction unto the Law of Moses , did confidently teach , that the workes of the Law were the entrance and the way unto faith in Christ ; and consequently they urged the workes thereof , principally Circumcision to bee retained by the believing Jewes , and to bee imposed upon the believing Gentiles , as things necessary to Justification , and salvation ; as it appeares Acts 15.1 . And these Judaizers did by vertue of this objection spread their false Doctrine against Justification by faith onely , in the Churches of Judea , of Syria , of Galatia , and of Italy ; for in the Epistle to the Romans wee finde the Apostle copiously refelling this objection ; and wee finde the like in the generall Epistle of St. John . The Matter of this objection containes two inconvenient or absurd Consequences , which the urgers thereof conceived would necessarily follow upon the Doctrine of Justification by faith onely without works . 1. That then Believers would take occasion to continue in all kinde of sinne and licenciousnes . 2. That thereupon Christ would become the occasioner and minister unto all sinne and licenciousnesse . By which two Consequences they would conclude , that the Doctrine of Justification by faith onely , without workes , was ungodly : because that Doctrine whatsoever it be , must needs be ungodly , from whence there will necessarily follow ungodly consequences .

A generall Answer .

God forbid . ] A generall answer unto the former objection , plainly denying the necessity of the Consequences therein pretended ; that in the way of true reason , they cannot be necessarily deduced from the Doctrine of Justification by faith onely without workes . And this deniall is not a bare and naked negation , which onely rejecteth the former objection : but it is a negation vested with a word of abomination ; for it is expressed by a phrase which consignifies a high degree both of disdaining and abhorring the objection as a profane and wicked discourse : because the ungodly Consequences therein mentioned cannot bee rationally collected from the former Doctrine of Justification . The Greeke is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. never be it so ; which word is a forme of Supplication or prayer unto God against some future and fearefull evill , that God would divert and crosse the accesse of it . For it is equivalent to the Hebrew Chalilah , and to the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are the expressions of a minde highly disdaining and abominating . And it is opposed to the Hebrew Amen . i. e. so be it , and to the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. God grant it ; which contrarily are formes of Application , & benediction , that God would approve and confirme with his fiat some present , or future good , the blessing whereof wee earnestly wish and desire .

VERSE 18.

Text. For if I build againe the things which I destroyed , I make my selfe a transgressor .

Sense .

Build againe . ] Viz. By my acts of sin and lewdnesse of life .

The things . ] i. e. The state of sin and misery wherein I stood , before I was justified .

Which I destroyed . ] i. e. Which state of sinne , I exstinguished , upon my Justification by faith , whereby a new state was created unto me .

I make my selfe a transgressor . ] i. e. I become a very sinfull sinner , who after pardon relapseth : and it is not Christ who makes me so , but I make my selfe so .

Reason .

An Answer particularly , the Phrase of it by way of Proverb , the Frame of it by way of Personation . the Scope of it .

The particle For doth teach us , that these words contayne a Reason , why he so disdainfully denyed the consequences , pretended in the former objection , carrying withall particular Answers to those two particular Consequences . To the first consequence , that Men justified by faith of Christ onely , would continue in all kind of sinfulnesse ; hee Answers , Men must not build againe by acts of sin , that state of sin , which by their Justification they destroyed ; for in so doing they become transgressors . To the second consequence , that Thereupon Christ would become the minister unto sin , he Answers ; In case men justified become transgressors ; it is not Christ who maketh them so , by ministring of grace ; but they make themselves so , by abusing the grace which he hath ministred .

The Phrase of this Answer , By building againe things destroyed , seemes to be a Proverbe ; which argueth in a man , not onely a pure levity of doing , undoing , and re-doing of the same thing , but a levity seasoned with much folly ; when a man is at great charges and takes much paines , to compasse a matter which makes his condition a great deale the worse . For building is an action very painefull and chargeable ; and when the edifice is sin and transgression , the matter is so much the worse . The Frame of this Answer is disposed by way of Prosopopy or Personation , wherein by a suddaine change of the person from the third to the first , the Apostle translates the subject of the point in debate , and attributes it unto himselfe . Because the matter being somewhat odious and offensive , he would qualifie and temper it by the modesty of his discourse , by speaking that in his owne person and of himselfe , which was true of every Christian ; especially of a Jew by nature , or of a native Jew , wh● 〈◊〉 lived under the Law of Moses , and had deserted it to embrace the Gospel of Christ . For the Apostle himselfe was such a person , and the objection it selfe was made against such . And this elegant modesty of Personation in changing the person of his discourse was with Paul so familiar , that he would attribute unto himselfe , sometime really that person which indeed he was , as heere hee doth , continuing so to the end of this Chapter : and sometime verbally by way of fiction , that person which indeed he was not ; as hee doth Rom. 7.7 . through a great part of that Chapter ; where in his owne person hee speakes of a man under the Law and adhering thereto ; which then was not his condition . But in the last verse of that Chapter and Chap. 8.2 . hee changeth againe , and in his owne person speakes of himselfe according to that condition wherein he then was .

The Scope or purpose of this Answer is this , that By vertue of my Justification I may and must mortifie and destroy in my selfe the acts and lusts of sin . For this worke although it be not the title whereby I acquire and have my Justification , or that Divine alliance with God whereto I am Justified : yet it is the tenure whereby I preserve and hold it . This worke if I neglect , I forfeit the state of my Divine alliance , and lose the benefit of my Justification . For by my continuance in the acts of sin , I become a most sinfull sinner , in abusing the pardon and grace of God in building againe my state in sin , and in binding my selfe over to eternall death . And the guilt of this my sinfulnes lyes wholly upon my selfe , and not upon Christ who justified mee ; and therefore Christ cannot be called the minister of my sin , or any way the occasion thereof . But if upon my relapse into sin , and my continuance therein , Christ should notwithstanding continue my state of justification , keepe up my divine alliance with him , and at last , give me eternall life , then indeed he might be accounted the minister of sin . We may hereupon easily collect , that in this Answer is comprised and couched in a maner , the sum of the whole sixt chapter to the Romans . For the very same objection urged here in the former verse , is discussed and dissolved there , in a discourse more diffusive and ample . For in respect of the maine Argument , this Epistle to the Galatians is of that to the Romans a kinde of Breviat ; as by the collation of many passages in both may plainly appeare .

Comment.

My justification destroys my state of sinne , & how far : But relapse into sin destroys my Justification , & how far : and makes me a foule sinner , ( Transgressor is opposed to the Justified . ) yet Christ is no cause of it , but I my self am the cause of it , by two defaults . 1 By my unfaithfulnes in not performing my promise . 2. By my unthankfulnes , in not loveing and honoring God for his kindnes . 4 Consequences . 1 Jusification is mutable , not necessarily , but contingently . because it is conditional . from the very nature of it : Yet every sin destroyes it not , because it is a state of grace . 2. Justification requires a tenure . The Nature of a Tenure , and the Necessity of it : 3. That Tenure is good workes , which justifie conservantly . as James affirms , and Proves by Reasons , By Similies , and Examples : Yet not excluding God nor Faith . Works not only declare justification , but Conserve it efficiently . Why faith is pressed by Paul ? and why workes by James ? Both easily reconciled ; For both teach consequently , and both temperately . by the rule of Charity . 4. Good workes are acts of Love . The tenure under the Law . That under the Gospel Is works of Grace , which are Acts of Love , super-legall , and super-naturall . and Justifie conservātly , which is testified , and exemplified , and justifie finally .

FOR if I build againe , the things which I destroyed . ] The state wherein I stood before my Justification , was a state of sinne , a base , low , and terrene state of spirituall bondage , whereby I was a stranger to God , a slave to sinne , and the sonne of death . For I was not onely Calamitous , or a quasi-sinner , tainted by the attainder of Adam : But I was a transgressour against the rules of Gods written Law ; and I was improbous , and many wayes peccant against the rules of equity and morality . But upon my Justification my state of sinne was destroyed and extinguished . For my Justification doth erect and build unto mee a state quite contrary to the former , namely , a state of Right , which makes mee jurally righteous , to have a divine right , a high , noble and heavenly state of divine liberty and allyance , whereby I am made a Freeman of Heaven , in the best and highest degree , to bee the Sonne and Heire of God . When a Slave is infranchised , his state of slavery is thereby extinguished : So when a Sinner is justified his state of sinne is thereby actually destroyed ; because these two states are so contrary and inconsistent , that in one and the same person , at one and the same time , they cannot both subsist .

Yet upon my Justification , the passions , motions , or lusts of my sinne are not destroyed in facto esse ; for I finde in my soule that they still remaine and struggle in mee , and by some of them I am sometime worsted . And yet againe even these motions and lusts are also destroyed in fieri , i. e. They are in a good course , and in a ready way to be actuall destroyed ; for their dominion and power is already destroyed ; so that they cannot ( as formerly they did ) over-master and compell me to the acts of sinne . And the worke of their destruction in fieri is designed unto mee , as my service to righteousnesse unto holynesse . For unto this worke Christ who justified mee by my faith , doth thereby oblige mee ; and unto this worke Christ who sanctified mee by his spirit , doth thereto enable me .

But after my Justification , if through the subtilty of Satan , or through the pravity of mine owne soule , I shall suffer my selfe to bee perswaded , that either there is no bond upon mee , or no power in mee to performe this worke of mortifying and destroying the passions , motions , and lusts of my sinne , and thereupon shall either neglect this worke , or fall to a worke quite contrary in serving the passions , motions , and lusts of my sinne , unto the acts of sinne ; not acts of ignorance and infirmity , but of Malignity or wickednesse ( for these three kindes or degrees of sinne must alwayes bee noted and discerned ; ) Then by my sinfull acts I destroy my state of Justification ; which although by good works I could never build , yet by evil workes I may destroy ; for by them I dedignifie and make my selfe unworthy of it . Yet by them I destroy it not for the seed and root of it ; for this shall alwayes remaine a truth , that I had once a divine liberty and alliance , whereby I was a Free-man of Heaven , and the Son of God ; and possibly before I dye , I may recover this state againe . But by sinfull acts I destroy this state for the fruit , benefit and priviledges of it : for during that condition I shall never enjoy that future estate of blessednes , whereto I had once a present right ; nor shall I ever possesse that inheritance whereto I was once a co-heyre with Christ . For my faith which was lively and effectuall to procure my present right to blessednes , doth by my evill workes become dead , voyd , and of no effect to the future possession of it . Hence the Apostle asketh me , 1 Cor. 6.9 . if I know not this , that the unrighteous shall not inherit the Kingdome of God ; and he chargeth me to Be not deceived ; neither fornicators , nor adulterers , nor idolaters , nor effeminate , nor abusers of themselves with mankinde , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the Kingdome of God . And the same Apostle hath told me , Gal. 5.21 . that they who doe the workes of the flesh , shall not inherit the kingdome of God . And this I know , Ephes. 5.5 . that no whoremonger nor uncleane person , nor covetous man who is an Idolater , hath any inheritance in the kingdom of Christ and of God : let no man deceive me with vaine words &c. And by my sinfull acts I destroy not only my state of Right , but moreover by them I build againe my state of sin ; for one sinfull act added to another doth at last build a habit of sin , as one stone upon another doth build an habitation . Or one single act alone without any more , if the sin be heinous and foule , is enough to cast me into the state of sin .

I make my selfe a transgressor . ] By building againe my state of sin , I become a transgressor . i. e. an exceeding sinfull sinner , and a treble offendor against God ; by sinning first against his written Law , and then against the rules of equity , and thirdly against the grace of his mercy , by a wilfull relapse into that state of sin , which he had gratiously pardoned . For the word Transgressor is not heere taken simply for one who commits some one act of sin against the Law : but for one who after pardon relapseth into sin , and thereby drawes upon himselfe the guilt of his sin , and bindes himselfe over to the punishment of it , without all hope of remedy by the ordinary course of Gods mercy . For the transgressor heere is opposed not onely to the Just , who is legally and morally righteous , but also to the justified , who is jurally righteous . Am I not by this relapse a revolter from God , and a traytor to him , when after my amity , and alliance with him , I desert him and side with his enemy , defrauding God of his services to bestow them upon Satan ? And am I not a felon to my selfe , to rob my selfe of all my right to eternall life , and cast away my selfe to eternall death ? For doth not the Law of Nations teach mee , that by such facts as these , any estate becomes forfeit ? and doth not the light of Reason teach me , that if my Tenure faile , my estate must needs escheat ? And doth not the sacred Scripture teach me , that my last state in sin is worth then the first ? For doth she not playnely tell me , Hebr. 10.26 . that If I sin wilfully after that I have received the knowledge of the truth , there remaineth no more sacrifice for sinne : but a certaine fearfull looking far of Judgement and fiery indignation which shall devoure the adversaries ? And againe , 2 Pet. 2.21 . that it had been better for me , not to have knowne the way of righteousnes , then after I have knowne it ; to turne from the holy Commandement delivered unto me ? Doth she not cleerly declare this unto me by the horrid and loathsome comparisons of a house haunted with an uncleane spirit , who being cast out , and re-admitted , doth re-enter with seven other spirits more wicked than himselfe ? Luk. 11.24 . Of a Dog licking up his vomit againe ; and of a Som , that after washing , walloweth in the mire . 2. Pet. 2.22 .

Yet Christ who justified me , is no minister to my sin by justifying me ; neither is it hee that makes mee a transgressor . For the right of Impunity or forgivenes of sins , which is one of the Priviledges whereto Christ justified mee , gives mee no license to sin . As in the family , the right of Impunity which the son hath above the servant , not to be ejected or punished for every fault , as the servant may , doth give the son this Priviledge in faults onely , such as are ignorances and infirmities : but excuseth him not in crimes , such as are malignities , wickednesses , and wilfull misdemeanors . But if the son will abuse his Priviledge of Impunity , and shall thereupon run into presumptuous and wilfull offences : can wee charge the Father as the Minister to his sin , that hee makes his son a transgressor ? Was ever any Father , who duly corrected his son ( though he punished him not ) mentioned in such a case as this ? The like may bee sayd of a Malefactor , who after pardon relapseth into the same or the like crime , whereby his offence is highly aggravated ; can wee charge his relapse upon the Prince , who in mercy granted the pardon to him ? Or when a bondslave , whom his Lord hath infranchised , shall afterward sell himselfe for a slave ; can any man in reason charge his latter slavery upon his first Lord , who set him at liberty ?

It is not Christ then who makes mee a Transgressour ; for my transgression is wholly against his will ; against the will of his Precepts , wherein hee forbids it , and against the will of his Judgements , wherein hee threatens it with eternall death . And my transgression is wholly against his deedes ; for in Justifying mee by faith , hee hath strongly obliged mee against it ; and in sanctifying mee by his holy spirit , hee hath sufficiently enabled mee against it . What greater provision can Christ possibly make against my transgression ? What greater obligation from it , could hee lay upon mee , then the menace of eternall death in case I commit sinne ; and the promise of eternall life in case I refraine and destroy it in mee ? What greater ability in this life can I have to refraine and destroy it , then the Power of his holy spirit alwayes resident in mee to inlighten , strengthen , assist , and succour mee against it ? But on the contrary , if upon my continuance in sinne , Christ should promise to continue unto mee my right of inheritance to blessednesse , and accordingly should afterward settle mee in the possession of it ; then certainely hee makes mee a transgressour ; and may thereupon bee justly accounted , not onely the Minister of my sinne , but also the rewarder of it . It is therefore no other but my selfe , who by reason of some default predominant in mee , doe willfully on my part make my self a transgressor ; and that default seems twofold .

1. My unfaithfulnesse ; not that I have no faith ; for then I could not bee justified ; or that my faith wants truth , for a faith not true is all one with none . Or that my faith wants strength ; for it is engaged and obliged by Gods infinite kindenesse in giving mee a right to eternall blessednesse : And it is assisted and inabled by Gods holy spirit wherewith hee sanctifieth , enlightneth , and strengthneth mee to performe the workes , duties , and services sutable to my faith , and worthy of that divine alliance and inheritance , whereto God by my faith hath admitted mee . For what greater strength more can possibly bee added to my faith , then such an infinite engagement , and such a powerfull assistance ? But my true and strong faith wants life and efficacy ; or rather I want will enough to give it life and efficacy . Yet I have will enough to give it life and efficacy passively , to Accept those Promises and Legacies of Gods Will and Testament , wherto I am justified . But I will not give it life and efficacy actively , to Performe those Precepts and Conditions of Gods Will and Testament , whereto I am sanctified , that it may become a faith working by love . Heereby it comes to passe , that my true and strong faith comes not to be a lively , active , working and effectuall faith : But remaines a dead , idle , lazie , and slothfull faith ; and this deadnesse , idlenesse , lazinesse , and slothfulnesse of my faith , is the unfaithfulnes of it .

For God promiseth unto mee a present right of divine alliance and inheritance to bee his Sonne and Heire to eternall blessednesse ; and I by faith Accept this promise , and am thereupon actually in that divine state of a Sonne and Heire to God . This Acceptance is my passive or taking faith ; and by this acceptance I doe againe on my part repromise unto God , that I will perform the workes , duties , offices , and services of a Sonne and Heire , to love , honour , and obey my heavenly Father . This promise I certainely make , though really I neither mention it in words , nor mentally conceive it in my heart ; for my act in accepting that right doth naturally and jurally according to the nature and equity of the thing , make this promise for mee , though my tongue and heart bee never so silent . And the state of a Sonne and Heire wherein I stand , doth naturally engage and oblige mee , not onely to make this promise , but also to performe it . For hee that accepts of any beneficiary state or condition , doth ipso facto , thereby promise to performe the workes , duties , offices , and services unto that state appertaining and incident . For the nature and equity of his Acceptance doth make this promise for him , though it bee neither expressed nor minded ; and the Law of nature and equity doth oblige him to performe it , though there bee no written Law to inforce it . Seeing experience teacheth mee , that there are promises , obligations , and engagements , as well naturall as civill , and as well tacite as expresse . Now , if my faith be not lively and active to performe that promise of love , honour , and obedience , which I on my part have made to God ; or if my faith be so dead , idle , lazy , and slothfull , that she will not , or doth not performe it ; this non-performance of my promise to God , is the unfaithfulnesse of my faith ; and this unfaithfulnesse is one default , by reason wherof I come to make my selfe a transgressor against my Justification .

2. The second default is my Unthankfulnesse , or rather my Ungraciousnesse , which is but the Latinisme of unthankfulnesse ; saving that in my apprehension of the word , it noteth an aggravation , and soundeth a high degree of unthankfulnesse . Especially if I consider the greatnesse of the Blessing which I have received , and the greatnesse of the person from whom I received it ; for to proove unthankfull to God for his grace , what can this be else , but extreame ungraciousnesse ? God hath given mee a state of divine alliance and inheritance to bee his son and heire to eternall blessednesse . And this state hee hath given mee most freely , out of his meere love and grace , without any desert of mine , without any desire of mine , without any motion by mee made , or any act by me done , saving my faith to accept it . What an infinite blessing is heere , improoved and exalted with infinite kindnesse ? for what greater blessing could God confer upon me ? and how could he confer this with greater kindnesse ?

Certainly this blessing accompanied with such kindnesse deserveth my thankes ; and those not only verball , to give God good words , by acknowledging this blessing , and singing praises to his Name , but reall thankes by the workes , duties , offices and services of a son , to love and honour my heavenly Father , who hath so much loved and honoured me . For what lesse thankes then these can I returne ? Seeing I have nothing else worthy of him ; nor nothing at all but what was his before , and came from him . Yea , even my workes of loving and honouring him , proceed from him ; for he by loving and honouring me , hath begotten those workes in mee , and deserved them from mee ; hee hath obliged me to them , and enabled me from them . Should an earthly Prince give , or but promise me some temporall estate , incomparably short of Gods kindnesse , what duties , offices , and services , would I deny to such a Prince , thereby to expresse my thankfulnesse to him ? If therefore to the King of Heaven who hath so much loved and honoured me , as to make mee his son and heyre , I will not or doe not performe the duties , offices , and services of a son , to love , honour and obey him with all my heart , and all my soule , this non-performance is extreame unthankefulnes ; and this unthankfulnes or rather ungratiousnes is another default whereby I come to make my selfe a transgressor against my Justification . Hence there appeare unto mee these 4 following verities .

1. My state of Justification is mutable . ] It is in it selfe a state firme , stable , and permanent ; and the firmenesse thereof is not onely durable , but may and should be perpetuall . Yet the firmenesse thereof is casuall , and may be not perpetuall ; for during my naturall life , and before I dye , it may be defeated , and destroyed . I say not , it must be defeated and destroyed ; for the mutability thereof is not necessary ; as is the mortality of my body , which God hath created from the dust , and hath decreed that unto dust it shall returne . But the mutability thereof is possible ; for manifest it is , that it may bee not defeated and not destroyed : because God hath given mee the state of a son and heyre by way of perpetuity for ever , to continue not onely for my life , but after death . When I am dead and dissolved into dust , God still remaineth my Father and my God ; for hee acknowledgeth himselfe the God of Abraham , Isaac , and Jacob , who are long since dead . And from the Dead he will rayse mee at the last day , to put me in possession of that inheritance , whereto I am now an heyre . For as Marriages , so also Alliances are states not temporary for terme of yeares , but of perpetuity for ever . Hence in the family , the son differs from the servant severall wayes , whereof this is one , that the servant hath no right of perpetuity there , but the son hath ; for , saith Christ , John 8.35 . The servant abideth not in the house for ever . i. e. hath not a right to abide for ever ; but the son abideth for ever . i. e. hath a right of perpetuity to abide there for ever .

And againe on the other side , it is as manifest , that my state of Justification may bee defeated and destroyed : Because this latter possibility is necessarily consequent unto the former ; for if it bee a truth that my state may bee not destroyed ; then and therefore this also shall bee true , that it may bee destroyed . Otherwise how can I build againe my first state of sinfulnesse , which once I had destroyed ? How can I make my selfe a transgressour against my Justification ? How can I have a first and a last estate , which are both evill , and the last worse then the first ? But I finde by good History , and by sad experience , that states of perpetuity have been defeated and destroyed . That many a man who hath had an estate in fee simple , to him and his Heirs for ever , and yet by makeing himselfe a transgressour against his Lord , hath forfeited that estate . That many a woman who was married for life , till death should depart her husband and her ; and yet by making her selfe a transgressour against her husband , hath been divorced and lost her dower . That many a sonne who was Heire apparent to his Fathers estate ; and yet by making himselfe a transgressour against his Father hath been disinherited . And that the like is possible concerning my state , the Scriptures teach mee three ways . 1. By serious Exhortations to take heed of making my selfe a transgressour . See John 5.14 . and Rom. 11.20 . and 1. Cor. 10.12 . and 1. Tim. 1.19 . and Heb. 3.12 . and 1. Pet. 2.11 . 2. By lively Demonstrations of my danger , in case I make my selfe so . See Mat. 12.43.44 . and Heb. 6.4 . and Heb. 10.26.27 . and 2. Pet. 2.20 . 3. By severall Examples of persons who have made themselves so ; as Aaron , David , Solomon , the whole Kingdome of Israel , and the Nation of the Jewes . Which Examples doe necessarily conclude , that my transgression is possible , and my Justification mutable : Because of a thing impossible , it is impossible there should be any example .

Gods donation of my present right to bee his Sonne and Heir is absolute without any condition or preceding act on my part , except my faith to accept it . But my future possession of that Inheritance , whereto I have now a present right is conditionall ; and that condition runs upon my good behaviour , modo bene me gesserim , that I behave and carry my selfe as becommeth the son and Heire of God ; for this Condition is sufficiently expressed in Gods last Will and Testament . Or supposing , but not granting , that in Gods Testament there is no mention of any such condition : Yet such a Condition must bee understood ; because the very nature and equity of the thing requires it ; and the state of a Sonne and Heire wherein I stand , doth necessarily draw this duty with it , and so binde mee to it , that for non-performance thereof my state may bee destroyed . Yet every trespasse will not de facto destroy it : because God will forgive mee a thousand faults ; for hee that commands mee to forgive my brother ( offending against mee and repenting ) 70. times a day ; hee certainely being my Father will upon my repentance , forgive mee more times in all my dayes . And upon this condition hee commands mee to pray unto him for the forgivenesse of my trespasses , and in case ▪ I forgive other men theirs against mee , hee promiseth mee the forgivenesse of mine . For because I am his sonne , therefore I am not under his Law , but under his grace , i. e. God will not deale rigorously and strictly with mee to reject , or to punish mee for every trespasse like a slave who is under the Law and pleasure of his Lord ; but hee will use me mercifully and kindely to correct mee in measure , or to forgive mee like a sonne , who is under the love and grace of his Father . Yet his forgivenesse must not licence and move mee to offend , but must restraine mee from it , and move mee to feare him . Hence , Psalm . 130.4 . There is forgivenesse with God ; not to this end that hee may bee offended , but to this , that hee may bee feared ; for the more kinde any Father is , the more should the sonne feare to offend : Because the greater is his trespasse in case hee offend . And as a kinde Father is grieved to disinherit his incorrigible sonne : So when my transgression becomes presumptuous and incorrigible , my heavenly Father is grieved to reprobate mee and decrees it not but in his wrath . For thus hee dealt with the Israelites , Psalm . 95.10 . Forty yeares long was I grieved with this Generation , and sayd , it is a people that doe erre in their hearts , and they have not knowne my wayes ; unto whom I sware in my wrath , that they should not enter into my rest .

2. My Justification requires a tenure . For because the state of it , is mutable and defeaseable ; therefore it requires a tenure wherby I may continue , preserve and hold it . As my state had a cause procreant , or meanes acquisitive , which was the title , whereby I acquired , initiated , and had the right of it : So also it further needes a cause conservant , or meanes retentive , whereby the right already acquired , entred , and had , is continued , preserved , and held ; which cause conservant , or meanes retentive , is commonly called a Tenure . Now a Tenure is some act of reality or formality , whereby a state or any other right is declared and manifested to abide , remaine , and rest in that person , who by a good title acquired , and hath it . And the tenure whereby I hold a state or other right , is generally some use whereto I apply it , and consequently some utility or profit from that use , accrewing either unto my selfe , or to some other : being many times a meanes or act different from the former meanes or act , which was my title . Paul had the state or condition of an Apostle , and a right of power to the office of the Ministery ; and his title to that state and right was his Reception thereof from Christ who collated it upon him , as hee fully declared in the first Chapter of this Epistle . But the Tenure whereby hee held that state , was the Preaching of the Gospel ; for to this use hee must apply his Ministery : Because saith hee , 1. Cor. 9.16 . A necessity is layd upon mee , yea woe is unto mee , if I preach not the Gospel . So the Tenures whereby most estates in Lands are held heere in England , are some services either certaine or uncertaine ; as Serjeanty , Escuage , and Socage , which either are , or may bee tearmed Court-service , War-service , and Plough-service .

Now because states and other rights are in this life transitory and defeasable , to come and goe , to be had and lost ; therefore when I have a state , I must use the meanes to hold it , least I lose it . For in vaine I use the meanes of a title whereby to constitute and have my state of Justification , If I use not also the meanes of a tenure , whereby to continue and hold it . And in vaine I continue and hold it , if I make not also some benefit of it ; for that state is to no purpose , from whence ariseth no benefit . In my Justification therefore I am to consider both these meanes ; viz. not onely the meanes procreant or title whereby my state is constituted , acquired , or had : but also the meanes conservant or Tenure , whereby my state is continued , preserved , or held . Because I am truly sayd to be justified , as well by the tenure wherby I continue and hold this state , as by my title whereby I acquire and have it . For all states whatsoever , not onely jurall but naturall , of all creatures whatsoever , whose existence hath any duration , doe necessarily require a cause conservant , meanes retentive or tenure , whereby they may be continued or preserved to abide and remaine in being ; for otherwise their state would not be permanent at all , but actually transient and sodainly passe away . Yea the Earth it selfe whose state above all other elements is most firme and stable ; and the whole world , whereof God is the sole cause procreant who created and established it for ever , should he cease to be thereof the cause conservant , would suddainely in a moment runne to ruine . Much more is such a tenure necessary to my Justification , which is my state of alliance unto God : Because this state above all others is to mee most pretious , and consequently the losse of it , becomes most grievous .

3. The Tenure whereby I am justified , is workes . I am not afraid to expresse this verity in these words , because the phrase Justified by workes , is the expresse saying of the Holy Ghost . For , Jam. 2.24 . This Assertion , that A man is justified by workes , and not by faith alone , is the language and word of God , as well as this , that A man is not justified by the workes of the Law , but by the faith of Jesus Christ . For the Scripture delivereth both these assertions , mentioning neither of them obviously as it were in transitu : But handling both equally , purposely , and by way of doctrine ; for shee proposeth both , and presseth both , insisteth upon both , confirmeth both by severall arguments , and illustrating both by Similies and examples . And therefore I cannot use such partiality , to bee so earnest for either , as thereby to bee against the other : but I must maintaine them both , and maintaine both for current doctrine to bee duly taught in the Church of God . Because both in their due senses are infallibly true , and of great consequence , as well to magnifie Gods grace , as to edifie his Church . But I must allow unto both their proper senses and due distinctions ; for if I side with the assertion of Paul , and cast off James with a distinction ; or side with James , and cast off Paul with a distinction ; then I doe not rightly divide the word of truth : But I rather make that right-downe division , which Paul himselfe condemneth , 1. Cor. 1.12 . I am of Paul , and I of Apollo , and I of Cephas , and I of Christ .

As therefore my faith is the Title whereby I am justified , viz. procreatively and acquisitively , i. e. Whereby my Justification is created , produced , and constituted to have the originall existence and beginning ; or whereby my state of divine alliance and inheritance to bee the Sonne and Heire of God , is acquired , commenced , and initiated . So my workes are the Tenure wherby I am justified , viz. conservantly and retentively , i. e. Whereby my Justification is continued , preserved , and maintained , to abide , subsist and remaine in that existence , which originally it had by faith ; or whereby my state of divine alliance and inheritance is prolonged for my finall continuance to bee the Sonne and Heir of God ; untill such time as I possesse and enjoy that inheritance in heaven , whereto I am now the heire and have a present right . For that the verbe Justifie ( as also many others of the like nature ) doth consignifie these two kindes of efficiency , namely procreant and conservant , hath beene formerly shewed . And by workes I understand good and holy workes ; for if the workes which unjustifie mee , by building againe the state of sin which I destroyed , are evill and sinfull ; then the workes which sub-justifie or support my state of justification must needes bee good and holy . For seeing my Justification , which procures unto mee a divine alliance to bee the sonne and heyre of God , is a state of sanctity and holines ; what can bee more suitable , convenient , and comely , then that a holy state should bee preserved by holy workes ?

In this sense James affirmeth , that A man is justified by workes and not by faith alone . Which assertion hee prooves three severall wayes . 1. By two reasons , whereof one is , Because faith without workes is dead . i. e. the act of faith in justifying is frustrate , voyd , and of no effect : as a Bill , Bond , or other writing whereto there is no hand nor seale . For a man justified by faith , if his faith be not seconded by workes to continue and maintaine his Justification , he shall never possesse and enjoy that heavenly inheritance , whereto hee was by faith justified ; and his faith falling of this effect , is therefore voyd or dead . The other reason is , Because faith working with workes , is by workes made perfect . i. e. faith alone by it selfe is a thing imperfect and ineffectuall ; for in Justifying , it doth but commence , begin , and enter the state of Justification , and consequently it createth but an imperfect and weake right ; namely , a right of Institution , and Expectation , a right of a son and heyre , a right of interest , clayme , and hope , a right escheatable and defeasable that may possibly bee destroyed . But faith seconded , accompanied , and animated with workes , is by workes made effectuall to continue , consummate , and 〈◊〉 the state of Justification into the state and assurance of salvation ; and consequently to procure a perfect plenary and full right , namely a right of possession and fruition , a right of peace , rest , and quiet , an inheritance executed and seized , subject unto no defea●ance , relapse , or other casualty ; or as the Apostle calls it , 1 Pet 1.4 . an inheritance uncorruptible , and undefiled , and that fadeth not 〈◊〉 reserved in Heaven for us .

Secondly , he proves it by two Similyes or comparisons ; 〈◊〉 of one is , that Faith alone without workes is like the Devils Faith ; for they have a kinde of faith , whereby they believe the existence and unity of God . And their faith is alone without workes ; namely without good and holy workes : but they are not without evill and wicked workes ; and their faith with evill workes hath this evill worke upon them , that it makes them to tremble . The other Simily is , that faith alone without workes is like the body without breath ; for as the body without breath is dead : so faith without works is dead also .

Thirdly , hee proves it by two Examples ; One of Abraham ; Was not Abraham our father justified by workes , when he had offered Isaac his son upon the Altar ? i. e. The Justification of Abraham constituted long before by his faith , whereby was imputed unto him a right of alliance and amity to bee and bee called the friend of God ; was it not afterward continued by his worke in offering his son ? for was not that worke wrought by his faith ? and was not his faith and the Scripture mentioning it , fulfilled by that worke ? The other example is of Rahab ; Likewise also was not Rahab the harlot justified by workes , when she had received the Messengers and had sent them out another way ? i. e. The Justification of Rahab constituted long before by her faith , whereby she became a Proselyte and an Israelite , in beleeving that the God of Israel was God in Heaven above and in earth beneath : was it not afterward continued by her worke in Receiving the Messengers ? For was not that worke wrought by her faith ? and at the sacke of Jericho was not she and her family preserved by that worke , and thereby continued Proselites unto Gods People ? Now from these Examples and Similies of James , but especially from his two reasons , it evidently followes , that workes doe justifie in the sense alleadged , namely conservantly . For because Faith without workes is dead , and working with workes is by workes made perfect or effectuall ; therefore workes doe preserve and continue the life , perfection and efficacy of Faith ; and consequently they preserve and continue the state of Justification , which is the effect of faith ; and whatsoever doth preserve and continue Justification , that doth Justifie .

True it is , that Neither faith nor works are the principall and prime efficients of my Justifying ; because God is the personall , principall , and prime efficient , who makes mee to have my right , and who makes mee to hold it : but faith and workes are the reall , mediall , or meane efficients on my part . For God willeth and ordayneth that fayth should bee my title whereby I acquire and have this right ; and that workes should be my tenure whereby to continue and hold it . From my title I wholly exclude my workes ; allowing them neyther efficiency to justifie , nor presence in my person at my Justifying . For faith alone without any efficiency or any presence of workes within mee , doth make me to have this right . Because when I am to bee justified , I have not within me any workes at all , that any way qualifie me , or can bee truely sayd to be resident in mee . For manifest it is , that I am then in the state and condition of a sinner ; if not legally of a transgressor against the Law , yet morally of one somewhat improbous , who was many wayes peccant in the rules of morality ; equity , decency , and mercy ; and jurally of one calamitous , who must suffer and die like a sinner ; for the proper subject of Justification is a sinner .

But from my Tenure I exclude not faith , but include and suppose it , adding and adjoyning my workes unto it . Because in my Justification faith hath a double efficiency ; first a procreant to constitute it , and secondly a conservant to continue it . Yet that degree of conservancy which flowes from faith , is so imperfect , that unlesse it be perfected by the accesse of works , fayth alone is not able to conserve it selfe ; for without workes shee is dead . Yet from my Tenure I exclude the solitarinesse both of my faith and of my workes ; for neither faith alone without workes , nor workes alone without faith ; but both concurring and joyned together ; viz. faith conducting and co-operating with workes , and workes accompanying and seconding faith doe justifie me conservantly as my Tenure , making mee to continue and hold that state of divine alliance which faith alone did create and constitute . And heerein I give the preeminence to faith ; for I say not thus , Workes with faith , but thus , Faith with workes doth make up my Tenure ; faith as the principall , and workes as accessories thereto , to animate , enable , and render faith effectuall unto that effect , which alone without workes it can not performe . Because faith without workes is imperfect and dead , but working with workes is by workes made perfect and effectuall .

And true it is , that Workes doe also justifie declaratively ; because they declare , manifest , and shew that faith which doeth justifie efficiently ; and which alone without workes is efficient procreantly ; and which being alone without workes can not be declared . For words will not serve the turne to declare the existence of faith , but this service must be done by works . And therefore the existence of that faith which is solitary , alone , and without workes , can by no meanes bee sufficiently declared . Hence saith the Apostle , Jam. 2.18 . Shew mee thy faith without thy workes . Shew me , if thou canst , ( or thou canst not shew mee ) that faith of thine which is without workes , or which is solitary or alone by it selfe ; for by thy words , in saying thou hast faith , it is not sufficiently shewed ; and by thy workes it cannot possibly be shewed , because ( as thou acknowledgest ) it is a solitary faith , which is alone by it selfe destitute of workes . And I will shew thee my faith by my workes . i. e. But I will shew thee my operary faith which worketh with workes ; for I will and doe declare it by my workes , because I acknowledge that my faith is seconded and accompanied with workes .

Now because faith is declared or shewed by workes , therfore workes are a Signe of faith ; and consequently they are a Signe of Justification to declare and shew the state of it : because faith is a cause whereof Justification is the effect , and whatsoever is a Signe of the cause , is also a Signe of the effect . Yet this is not all , and the whole influence , which workes have unto Justification , that they are a Signe of faith to declare it . But moreover , workes are a cause of faith to effect it ; yet not a cause procreant to constitute and produce it , but a cause conservant to continue and maintaine it . For Jam. 2.26 . As the body without the spirit is dead , so faith without workes is dead also . Now the Spirit whereby the body respireth and breatheth is a cause of the body , yet not a cause procreant to give the body life and being , but a cause conservant to continue and maintaine the life and being of it . And consequently workes are also a cause conservant of that Justification whereof faith is a cause wholly procreant , and partly conservant ; and to conserve Justification is to justifie .

For seeing that unto many words I willingly allow severall senses , not only modall but reall , I cannot with equity deny the like courtesie unto the Verbe Justified , for the honour of those two great Apostles , Paul and James , who were planters of the Gospel and pillars of the Church : especially when I consider the severall parties with whom they had to deale . For Paul by his assertion opposeth the Judaizers ( who as was formerly shewed upon the 14. verse of this Chapter ) were Operaries and Rituaries , standing so much for the workes and Ceremonies of the Law , that they made workes the sole and whole efficient cause of Justification ; both the cause conservant to continue and maintaine the state of it , and also the cause procreant to constitute and produce the being of it . And therefore against the Infirmity of these , Paul in his Epistles to the Romans , Galatians and elsewhere , stoutly maintaines this doctrine , that A man is not justified by the workes of the Law , but by faith only . Wherin according to the quicknesse and shortnesse of his speech , hee intends these two points . 1. That no workes at all are the cause procreant to constitute and build mans Justification , as was largely explicated , verse 16.2 . That no workes of the Law are a cause conservant to continue and maintaine mans Justification , as shall bee discovered in the next verity . For in these two points the Judaizers held the contrary , as it plainly appeares , partly by their practise , and partly by his arguments against them .

But James in his assertion opposeth the Gentilizers , who were a party quite contrary to the former , and in opposition of them were Fiduciaries and Libertines , standing onely for fayth and liberty , neglecting , despising , and disgracing all maner of works , as no cause at all of Justification , neyther procreant to constitute or build the state of it , nor conservant to continue and maintayne it ; as before was intimated after the 14. verse . And therefore against the vanity of these , James maintaynes this doctrine , that A man is justified by workes , and not by faith onely . Wherein his meaning is , ( as it was well enough understood of the Gentilizers ) that good workes ●ot of the Law but of Grace , love and kindnesse ) were necessary both to faith and Justification , as causes conservant to continue and maintaine both , untill Justification bee consummated , determined , and finished into salvation ; for without such workes , faith is dead , but with and by them is made perfect . Allowing therfore unto the word Justified , being a Verbe efficient or factive , these two senses , of efficiency procreant and conservant ; and thereupon affirming , that Faith only without workes doth justifie procreantly to constitute the state of Justification : But faith with workes and by workes doth justifie conservantly to continue that state . Then it will plainly appeare concerning Paul and James , that neyther of their doctrines is a paradoxe , that neyther is to other repugnant ; but each with the other is consistent , and both are conducent to the verity and sanctity of Christianity . Nay more , the doctrine of James is to that of Paul a necessary consequent , borrowing from Paul those principles whereby it is both raysed and proved .

For because , as Paul teacheth , my faith only without works doth procreate or build my Justification ; and because evill workes destroy the state of it , and build againe my state of sinne , therefore it must needs follow , as Saint James teacheth , that good workes doe continue and maintaine the state of it . For although they doe not procreate or build that state , yet they preserve and uphold it , from that destruction and ruine , which evill works would bring upon it . Againe , because , as Paul teacheth , my continuance in sin is the cause corrumpent and destruent to decay & destroy my Justification , which is to unjustifie me ; therefore , as James teacheth , my continuance in good workes is the cause conservant and restituent to preserve the state and to restore the decayes of it . For in case I should fall , my faith alone cannot restore mee : but if I recover , my faith working by workes of Repentance , must be the meanes of my Recovery . Besides , because , as Paul teacheth , 1. Cor. 13.2 . Though I have all faith , so that I could remove mountaines , and have no charity , I am nothing : Therefore as James teacheth , faith without workes is dead : because the acts of charity are good workes , and of all other the greatest . Lastly , because as Paul teacheth , Gal. 5.6 . In Christ Jesus neither Circumcision availeth any thing , nor uncircumcision , but faith which worketh by love : Therefore as James teacheth , Faith working with workes , is by workes made perfect , that it may finally availe in Jesus Christ .

Thus James in his doctrine and in his reasons thereof secondeth Paul , not differing from him in sense and truth , but onely in words and tearmes ; and for that verball difference there was a just occasion . For Paul being an Apostle to the Gentiles , tempereth his doctrine with such words and tearmes , that hee might give no offence , either to the unbelieving Gentiles , who thereupon would continue in their unbeliefe : or to the believing Gentiles , who thereupon might recede from their beliefe . For hee made it his rule , not to offend any party , but to please all , seeking to save as many as hee could , labouring to plant the Gospel , and to increase the Church of God as much as might bee . And James being an Apostle to the Jewes , and writing to the twelve dispersed Tribes , doth correspondently carry himselfe with the like temper , that hee likewise might give no offence , either to the unbelieving Jew or to the believing Judaizer .

Yet let no Christian presume to censure this temperate carriage with temporizing ; seeing heerein these two great Apostles practized the great rule of Charity , which is , To walke without scandall or giving of offence ; especially to parties opposite , but rather to please both . A rule by Paul both taught and practised , as appeares , 1 Cor 10.32 . Give no offence neither to the Jewes nor to the Gentiles , nor to the Church of God : even as I please all men in all things , not seeking mine owne profit , but the profit of many that they may be saved . And seeing under the tearmes of Justifying by workes , taken in different senses , opposite Errours did trouble the Church , who can say to the contrary , but that these two Apostles might bee moved to use these very termes , either by the spirit of God , or by their owne agreement , that each should confute those severall errours within his severall line , namely James within the line of Circumcision , and Paul elsewhere ? Concerning this seeming opposition between Paul and James ( whereof I spake somewhat before but not enough ) there are extant divers other Reconciliations ; whereof I oppose none : but leave every man to that sense whereby hee may bee most edified .

4. The fourth verity is this ; The workes which continue my Justification are acts of Love . The tenure whereby the Israelites continued their Justification to the kingdome of Canaan to hold and enjoy it , were the workes of the Law in the literall sense . For thus speakes Moses to the people , Deut. 5.33 . You shall walke in all the wayes which the Lord your God hath commanded you , and that you may prolong your dayes in the Land which ye shall possesse . i. e. Your walking in Gods Lawes shall continue and prolong your possession in the Land whereto yee are justified or have a right . And in after-ages , when their children should aske them the meaning of these Lawes , they must answer their children thus , Deut. 6.24 . The Lord commanded us to doe all these statutes ; to feare the Lord our God for our good alwayes , that hee might preserve us alive , as it is this day : and it shall be our righteousnesse , if wee observe to doe all these commandements before the Lord our God as he hath commanded us . Thus speakes the Law it selfe , Levit. 18.5 . Yee shall therefore keepe my statutes and my Judgements , which if a man doe , hee shall live in them . i. e. By keeping my Lawes you shall continue your right and state of life , to prolong the course of it , and to secure it from any violent death to be inflicted by the Law . Thus the Prophet Ezech. 18.9 . He that hath walked in my statutes to deale truly , he is just , he shall surely live . i. e. by his walking in my Lawes hee becomes upright , and by his uprightnes hee shall continue and prolong his temporall life , which ( hee not transgressing the Law ) shall not by the Law bee cut off . And thus also the Apostle , Rom. 2.13 . The doers of the Law shall be justified . i. e. shall continue to bee justified ; for that by the deeds of the Law , they could not begin to be justified , hee meanes to prove at large in the following chapters of that Epistle . And for default of these workes , the ten tribes forfeited their right to that Land for ever : and the other two tribes were sequestred for the tearme of 70 yeares under their captivity in Babylon .

But the tenure whereby under the Gospel I hold my state of alliance with God , and continue my right of inheritance to the kingdome of Heaven , are not the workes of the Law in the literall sense . Not her Ceremonies ; as her Feasts , in observing dayes , and months , and times , and yeares ; and her Fasts , in not touching , not tasting , not handling ; and her Capitall Ceremony of Circumcision , which in Christ Jesus availeth nothing . Not her Moralities ; as to bee no Idolater , no perjurer , no Sabbath-breaker , no murderer , adulterer , thiefe , lyar , nor deceiver . For a profession of my selfe to bee no sinner , will not continue my Justification ; nay a confession of my selfe to bee a sinner will rather justifie mee , then a justifying of my self to be no sinner ; for upon this ground as I am taught , Luke 18.14 . The Publican went downe to his house justified rather then the Pharisee . But because that Pharisee was an Hypocrite , let us heare another kinde of Pharisee , who was no Hypocrite , and yet confesseth of his Innocency , that it justified him not , 1. Cor. 4.4 . I know nothing by my selfe , yet am I not therefore justified . I observe the Moralities of the Law : because otherwise I should make my selfe a transgressor , and thereby destroy my justification ; for although my innocency in being no Idolater , no perjurer , no Sabath-breaker , &c. will neither constitute nor continue my divine alliance and inheritance : yet my Transgression in being an idolater , a perjurer , a murderer , or adulterer , or the like , will discontinue and destroy it . The Moralities of the Law therefore I doe and must observe : yet I observe them not in duty to the Law , because she commands them : nor for feare of the Law , because she threatens the breach of them . For I am not under the Law , but am dead to the Law ; and it is a part of my Justification to bee free from the Law .

But the workes which continue my Justification are the works of Grace . For seeing God hath so highly Graced mee , as to make mee his sonne and heyre , therefore to shew my gratefulnes and thankefulnes to God for his grace , I observe those duties , offices , and services whatsoever they be , whereto not the letter of Gods Law , but the spirit of his grace doth move and draw mee ; those workes which the grace of his Gospel commands and requires from mee ; for I am under his Grace . And the workes which Gods grace causeth in me and requires from me , are the acts of Love , exercising it selfe in the offices of equity , mercy , courtesie and kindnesse . For seeing God hath so loved and graced me , as to make me his son and heire ; what other workes should his love and grace produce in me , but the workes of love ? for what should love beget but love ? and what duties should the son doe to his father , but the duties of love ?

And these workes of Love have two strange properties ; for 1. They are super-legall , i. e. above and beyond the Law of Moses , not only fulfilling but transcending and exceeding it . As to feed the hungry , and cloath the naked , to entertaine the stranger , to visit the sicke , and releeve the prisoner . 2. They are super-naturall , i. e. above and beyond the law of Nature : for as there is a miraculous faith , so there is also a miraculous love , which in a maner worketh miracles , surpassing the common course of naked nature . As not to be Angry , not to resist or revenge evill , to suffer persecution gladly and joyfully , to lay down my life for my brother , and therefore much more for my heavenly Father , to love mine enemies who hate , revile and persecute me , and in some case to hate my friends , as my father and mother , my wife and children , my brothers and sisters , Luk. 14.26 . These and the like workes of Love are not the commands of the Law ; for they are not there manifested , though some of them be there testified . But they are the Commands of Grace ; for they are manifested in the Gospel , which contayning the precepts and rules of equity , mercy , courtesie and kindnesse , whereto Gods Grace obligeth and enableth me , is therefore called the word of his Grace . Hence Christ calls Love a new Commandement ; John 13.34 . A new commandement I give unto you , that ye love one another , as I have loved you , that ye also love one another . And Christ calleth it his commandement , John 15.12 . This is my Commandement , that ye love one another , as I have loved you .

And these workes , offices , and services of Love , are the tenure to continue and maintaine my state of Justification . For , sayth Paul , Gal. 5.6 . In Christ Jesus , neither Circumcision availeth any thing , nor uncircumcision , but faith which worketh by love . i. e. The only thing which availeth to make mee continue and abide in Christ , is faith working by love . And 1. John 2.10 . He that loveth his brother abideth in the light . i. e. Continueth in his state of light and life . And 1. John 4.16 . He that dwelleth in love , dwelleth in God , and God in him . i.e. Hee that continueth in the workes of love , continueth in that alliance which is between God and him . And when James affirmeth , that a man is justified by works , he meanes not works of the law , but works of love ; and of such love as is both super-legall and supernaturall , according to the two strange properties formerly mentioned .

For , sayth he , Jam. 2.21 . Was not Abraham our father justified by workes , when he had offered Isaac his son upon the altar ? Did not Abraham continue justified by his worke in offering Isaac ? Was that worke a duty of the Law , or was it not a service of love , whereby at Gods immediate command he offered unto God his onely sonne in sacrifice ? Was not his love super-legall above and beyond the Law ? For did any Law command , that a father should sacrifice his son ? And was not his love super-naturall , above and beyond the Law of nature , when his love to God with whom he had alliance only by faith , surpassed his love to his only son , with whom hee had alliance by nature , and in whose behalfe he had received the promises ? Againe , Jam. 2.25 . Likewise also was not Rahab the harlot justified by workes , when shee had received the Messengers , and had sent them out another way ? Did not Rahab continue justified by her worke in receiving rhe Messengers ? Was that worke a duty of the Law , or was it not an office of love , or as she called it , Jos. 2.12 . a shewing of kindnesse , whereby she entertayned and lodged strangers ? Was not her love super-legall , above and beyond the Law ; for did any Law command that a woman of the City should entertain Spies , who came to prepare the destruction of the City ? And was not her love super-naturall above and beyond the Law of nature , when she shewed kindnesse to her enemies , in housing , hiding , and sending them out another way ?

These Offices of love , at least the super-legall are the workes , whereby at the day of Judgement my Justification must take effect , for my salvation or finall possession of that inheritance whereto I am justified . For according to these works the finall sentence of Blessednes is formed and pronounced by Christ for the righteous , Mat. 25.34 . Come ye blessed of my Father , inherite the Kingdome prepared for you from the foundation of the world . For I was an hungred and ye gave me meat , I was thirsty and ye gave me drink , I was a stranger and ye tooke me in , naked and ye cloathed me , I was sick and ye visited me , I was in prison and ye came unto me . And although to me in my owne person ye did not this , yet in as much as ye have done it to one of the least of these my brethren , ye have done it unto me . And for default of these workes , my present Justification will then at that day become of no benefit unto mee ▪ but will prove frustrate , voyd , and of no effect . For according to the contrary of these workes , the contrary sentence of eternall death is framed and pronounced upon the wicked , whether they were ever justified or not justified ; as appeareth in the following part of that Chapter .

VERSE 19.

Text. For I through the Law , am dead to the Law , that I might live unto God .

Sense .

Through the Law . ] i. e. Through the death of the Law , which is expired and dead .

I am dead to the Law . ] i. e. I have left my old carnall life according to the letter and rules of the Law , and doe not the workes thereof .

That I might live unto God . ] viz. In a new spirituall life aceptable and pleasing to God .

Reason .

Heere begins a second Argument to prove the Negative of his principall assertion concerning Justification , namely that A man is not justified by the workes of the Law ; and consequently that he himselfe was not so justified ; for having translated his discourse unto his owne person , hee continueth his argument accordingly . For because the Law it selfe is expired and dead therefore it can produce no such effect as to justifie mee ; for a thing that is dead is without effect . And because I am dead , to the Law , not living by her rules nor doing her workes ; therefore by them I cannot bee justified ; for no man is justified by an act which hee doth not . And his purpose heerein is , that this argument should conclude much more for the Gentiles ; for if the Law bee dead unto Paul who was a Jew by nature , and for whom it was enacted : much more was it dead unto the Gentiles , upon whom it was never in force ; and therefore much lesse should they bee forced to the workes of it . This verse seemes to bee the summe of the first sixe verses in the seventh Chapter to the Romans .

Comment.

The Law ordayned as perpetuall . Not limited to a time certaine : Yet limited to a time uncertaine ; But is now expired , how far , and why so . and to what effect , and sub-effect .

FOR I through the Law . ] There must heer be made a supply of the word Death , or some such like to that sense , thus , For I through the death , expiration or cessation of the Law , am dead , expired or ceased to the Law . The Law of Moses in respect of the duration , how long it should continue and remaine in force , was ordayned by God to be perpetuall ; for unto many ordinances thereof there are annexed expresse words of perpetuity . So Circumcision which was the soveraigne ordinance and the chiefe Ceremony of the whole Law , was enjoyned for an everlasting covenant , Gen. 17.13 . And my covenant shall be in your flesh for an everlasting Covenant . So the Passover was to be observed as an Ordinance for ever , Exod. 12.14 . And you shall keepe it a Feast to the Lord throughout your generations : you shall keep it a Fevst by an Ordinance for ever . So the Sabbath was to be observed for a perpetual covenant , Exod. 31.16 . Wherefore the children of Israel shall keepe the Sabbath , to observe the Sabbath throughout their generations for a perpetuall covenant . So the Fast of Expiation was to bee an everlasting statute , Levit. 16.34 . And this shall be an everlasting statute unto you , to make an attonement for the Children of Israel , for all their sinnes once a yeare . So the holy Assemblies or Festivals of the Lord mentioned Levit. 23. were to bee statutes for ever throughout their generations in all their dwellings . So the Lamps for the Sanctuary , Lev. 24.3 . must burne before the Lord continually ; it shall be a statute for ever in your generations . And the like is sayd for the Shewbread , Levit. 24.8 . Every Sabbath he shall set it in order before the Lord continually , being taken from the children of Israel by an everlasting covenant .

Notwithstanding all these severall expressions of Perpetuity , yet the Law of Moses was not ordayned to bee so everlasting , that it should last as long as the World lasteth , and have no end till the Worlds end . For this opinion was and is the errour of the unbeleeving Jewes , and of the beleeving Judaizers . But the Law of Moses though it was ordayned to bee perpetuall and everlasting , yet withall it was ordayned also to bee transitory , mutable , and ceaseable . For the understanding whereof , wee must observe , that the duration of the Law was ordered two wayes . 1. The duration of it was not limited to any time certaine , or to a set number of yeares : And in this respect it was perpetuall or everlasting ; especially because as the event shewed , it lasted for the space of fifteene hundred yeares ; and according to the phrase of the Scripture , any long space of time , or any thing lasting long is called everlasting ; as Psal. 24.7 . And bee yee lift up yee everlasting doores . i. e. Ye doores of Cedar , which is a long lasting wood . For the Perpetuity or everlastingnesse of a Law implieth not a duration infinite , that should never have an end ; but consisteth in a duration indefinite that is not limited to a time certaine . And a Law so unlimited , is thereupon called perpetuall , or ( according to the phrase of Scripture ) everlasting , to distinguish it from a law temporary , whose duration is limited to a time certaine . Yet the Perpetuity of a Law doeth never debarre the Law-maker from his power to revoke , repeal , or alter at his pleasure , as cause shall require , either the Law it selfe , or the duration of it . And therefore upon just cause , by expunging the clause of limitation , hee may advance a Law temporary to become perpetuall ; or by inserting a clause of limitation , hee may reduce a Law perpetuall to bee temporary .

2. The duration of it was limited to a time uncertaine , the event whereof exceeded humane knowledge . For that this kinde of limitation was made , it plainly appeares from hence ; in that the Tabernacle and the services thereto belonging , Heb. 9.9 . are called a figure for the time present : and the rest of the Ceremonies in meats , drinkes , and washings , Heb. 9.10 . were imposed untill the time of Reformation . Now the period or event of that time present , and of the time of Reformation , was at the making of the Law , so uncertaine that it passed the reach of humane knowledge . And that uncertaine time which the duration of the Law was limited , was the time of Christ , whose time was the time of Reformation . For the Law of Moses was but a way leading unto the Gospel of Christ , and ended at Christ , Rom. 10.4 . for Christ is the end of the Law for righteousnesse to every one that beleeveth . And as the occasion of the Law was for transgressions , so the duration of it was untill the comming of Christ , Gal. 3.19 . The Law was added because of transgressions , till the seed should come to whom the promise was made . It was a Schoolemaster to initiate the Jew for a time , untill the comming of Christ , Gal. 3.24 . Wherefore the Law was our Schoolemaster unto Christ . And it was a tutor or governour to over-rule the childhood or the Jew for a time , the fulnesse whereof was fulfilled at the comming of Christ , Gal. 4.2 . We when we were children , were in bondage under the elements of the world ; but when the fulnesse of the time was come , God sent forth his son made of a woman , made under the Law , to redeeme them that were under the Law . Because then the duration of the Law was not limited to any time certaine , therefore it was perpetuall and everlasting : and yet because the duration of it was limited to a time uncertaine , therefore it was transitory , mutable , and ceasable .

Wherefore during the current of that uncertaine time , the Law was all that while mortall , and at the expiration of that time , it expired and died , i. e. it was then of no force , but frustrate and voyd . For as the Obligation or Bond of the Law while it standeth in force , is called the life of the Law ; for hence it is sayd , Rom. 7.1 . The Law hath dominion over a man as long as he liveth . i. e. as long as the Law is in force , so the cessation of the Law when the force of it is expired , is called the death of the Law ; for hence againe it is sayd , Rom. 7.6 . But now we are delivered from the Law , that being dead wherein we were held . i. e. The Law being ceased and dead . Wherefore to speak accurately and properly the Law was not abrogated or repealed : but of it selfe it expired and ceased : because the fulnes of her time was come ; for that uncertaine terme , whereto her duration was limited , was by the comming of Christ certainly determined . Yet this Expiration or Death of the Law is expressed by severall other words ; for it is called Abolishing ; Ephes. 2.15 . Having abolished in his flesh the enmity , even the law of commandements . And Cancelling or blotting out , Col. 2.14 . Blotting out the hand-writing of ordinances that was against us . And Disanulling , Heb. 7.18 . For verily there is a disanulling of the commandement going before , for the weaknesse and unprofitablenesse thereof . And Antiquating or making old , Heb. 8.13 . In that he sayth a new Covenant , he hath ( antiquated or ) made the first old .

Thus all the Lawes of Moses are as dead as the Lawes of Solon or Lycurgus . Yet the death of the Moralityes contained in the Decalogue or elsewhere dispersed must be cautelously understood by distinguishing between the Constitution of a Law , whereby it first hath being , and the Declaration of a Law , whereby that being which it had before is made knowne . For according to this distinction we say of Judges , that they doe not make Law , by constituting it : but they onely declare Law , by manifesting that to bee Law , which was constitute and made before . Much more may the Law-maker himselfe , in case of ignorance or question declare that to be his Law , which hee had constituted for Law before . Now the Moralities in the Decalogue had their Constitution at the beginning of the world , for they are Lawes of nature , which God made at the making of man , from whose creation they resulted . But they had a declaration in the Decalogue , wherein God wrote them and published them to the Israelites ; that thereby they taking notice of them to bee his Lawes might not make their ignorance an excuse for their transgressions ; for some Lawes of nature are of themselves obscure , and those that are knowne are not to all men equally manifest . And they had a new Declaration in the new Covenant ; for thereby Hebr. 8.10 . God hath put them into our mindes , and written them in our hearts ; and lest our owne mindes and hearts should deceive us , hee hath sufficiently manifested them by Christ and his Apostles throughout the New Testament . The Moralityes then in the Law of Moses are dead as to that declaration which they had there ; for by vertue thereof they binde no man : but they are not dead in respect of two other bonds ; whereof the one is their new declaration in the New Testament , by vertue whereof they binde all Christians ; and the other their first Constitution as Lawes of nature , by vertue whereof they binde all men whatsoever .

The reason why the Law is dead , and why it expired at the death of Christ ; is because the Gospel published by Christ is the last Will and Testament of God , established upon better promises and better Precepts then were in the Law ; and was confirmed by the death of Christ ; and therefore the Law which was Gods former Will and Testament is thereby infringed and frustrated . For of Persons testable the last and newest Will is alwayes the best , and of such validity or force , that at the very making of it , all former Wills are infringed ; and at the confirming of it , all former are frustrated . And Christ who was the Executor of Gods last Will , did disanull the first , to establish the last , Heb. 10.9 . Then sayd he , Loe I come to doe thy Will , O God : He taketh away the first that he may establish the second . And Christ at his death by one and the same act effected both these things ; for by his suffering on the Crosse hee confirmed the New Will and Testament ; for hence his bloud is called the bloud of the New Testament , and the Wine at the Communion is the memoriall of that Bloud , Mat. 26.27 . And hee tooke the cup and gave thankes , and gave it to them , saying , Drinke ye all of it ; for this is the bloud of the New Testament . And by the same suffering hee cancelled the first Will and Testament , Col. 2.14 . Blotting out the handwriting of Ordinances which was against us , which was contrary to us , and tooke it out of the way , nayling it to his Crosse . Yet hee cancelled the first Will but onely Consequently i. e. upon his confirmation of the last Will , it followed necessarily that thereby the first was cancelled and frustrated .

Am dead to the Law . ] In respect of the Law , I am putatively or as it were a dead person , who am no way acted or moved at any thing in the Law ; not at her Promises , nor her Judgements , nor her Precepts in any kind , whether for matter of Policy , Ceremony , or Morality . For I regard neither what she promiseth , nor what she threatneth : not what she commands , nor what she forbids . And these words of mine are not presumptuous , nor any way opprobrious or reproachfull to the Law ; because the Law it selfe is the cause why I am thus dead unto the Law ; namely , because the Law it selfe is dead ; for through her death to me , I to her am dead . Yet my Person is not dead , but my subjection to the Law is dead ; for my subjection was correlative to her dominion ; and Relatives as they mutually give being one to another , so they mutually take away each others being ; for when either of the Relatives faile , the whole Relation ceaseth ; the dominion therefore of the Law being dead , doth make my subjection to dye with it . As by the death of the Husband the Wife also dyeth : Yet not in her person as she is a woman , but in her relation as she is a wife ; for she ceaseth to bee a wife , though still she remaine a woman . For by this comparison the Apostle doth elegantly illustrate both the death of the Law , and the death of the Jew unto the Law , Rom. 7.2 . For the woman which hath an husband , is bound by the Law to her husband , so long as hee liveth : But if the husband bee dead , she is loosed from the Law of her husband , i. e. Shee ceaseth to bee his wife . And from hence hee inferres this conclusion , vers. 4. Wherefore my brethren yee also are become dead to the Law by the body of Christ .

That I might live unto God . ] These words are a tacit prevention of an objection that might bee made against his former words . For some man might say unto him , if the Law bee dead , and you dead to the Law , and free from the dominion of it , then you may freely sinne without controule . Heereto his answer is ; I am not dead to the Law for that purpose , that I might sinne : But contrarily , I am dead to the law , that I might not sinne , but might dye as well to sinne as to the Law . For I am therefore dead unto the Law , that I might live unto God ; by framing all my actions according to his grations Will , his last Will and Testament ; which is the Will that hee hath surrogated to the deceased Law of Moses , that was his former Will , but is now infringed ; and which is the Rule whereby I am now to walke , that my wayes may bee acceptable and pleasing unto God . For to this very end the Old Law is dead , and I am dead to the Law , that I might become a new Creature to live a new life in the service of God . To serve him , not carnally after the old way in the Old Testament ; but spiritually after the new way declared in the New Testament , Rom. 7.6 . But now wee are delivered from the Law , that being dead wherein wee were held , that wee should serve in newnesse of spirit , and not in the oldnesse of the letter . A like expression to the words in hand wee have Rom. 6 11. Likewise reckon yee your selves to bee dead indeed unto sinne , but alive unto God , through Jesus Christ our Lord . And another afterward , Rom. 6.13 . Neither yield yee your members as instruments of unrighteousnesse unto sinne ; but yield your selves unto God , as those that are alive from the dead , and your members as instruments of righteousnesse unto God .

VERSE . 20.

Text. I am crucified with Christ . Neverthelesse I live , yet not I , but Christ liveth in mee , and the life which I now live in the flesh , I live by the faith of the Sonne of God , who loved me , and gave himselfe for me .

Sense .

I am crucified . ] i. e. Quasily , or in a maner ; for my old man , or the man that I was is mortified or put to death .

With Christ . ] i. e. By way of resemblance , as Christ was put to death , and because he was put to death .

Neverthelesse I live . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. But I live , viz. a temporall life in this world .

Yet not I. ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. No more I , or no longer the same man , that I was before , when sinne lived in me .

But Christ lived in mee . ] i. e. Christ by his spirit , and by his doctrine is the guide and rule of all my life .

And the life which I now live in the flesh . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. But in that I now live in my mortall body , or body of flesh .

I live by the faith . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I live in the Faith , or in the Religion , q. d. though I live in a body of flesh : Yet my life is not fleshly , but religious .

Of the Sonne of God . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. That of the Sonne of God , q. d. the Religion wherein I now live , is not that of Moses ; but that of Christ , who is the son of God .

And gave himselfe for mee . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. And delivered himselfe for mee , viz. unto death , or suffered death for my sake .

Reason .

This Verse is a Confirmation of his words in the former , wherein hee affirmed that hee was dead unto the Law ; not to this end , that hee might freely sinne ; but to this , that hee might afterward live in the service of God ; the reason is ( saith hee ) because I am crucified with Christ . For his being crucified doth argue or prove him dead ; because all Crucifying is dying , and being crucified effectually , is being dead ; though all dying bee not crucifying ; for crucifying is but one kinde of violent dying . And his being crucified with Christ doth argue or prove that hee lived to God : Because Christ though hee dyed on the Crosse , yet now liveth unto God . The rest of the Verse being a further Declaration of this first clause is adorned and varied with pathetick expressions , arguing his divine and pious affections ; wherein by continuing his former Personation in transferring upon himselfe the person of a man justified by Christ , hee doth highly magnifie the benefit and religion of Christ ; thereby to manifest unto the Galatians , their great rashnes and weakenesse in suffering themselves to be seduced from the Religion of Christ , and reduced under the Law of Moses .

Comment.

Christian crucifying or mortification , the Paterne of it . the Ground of it ; the End or Effect of it . Of self-love , the Nature of it , the Necessity of it , the Facility , and want of it : the work of it , the Order of that worke , the nessity of it , and Neglect of it . Mortificatiō is true life , and really is Sanctification , by altering my life to the life of Christ . Sense of the Text. Faith put for Religion . To live in the flesh . To live in the Faith . Naturall actions may become religious , and be subject to faith . An attribute of Christ . why given him heere ? The Religion of Moses servile : But that of Christ is liberall and noble . Another Attribute of Christ . Delivering put for Dying . The authors of Christs death . ( Actions are morallized from their causes . ) The end or purpose of it , Christ dyed not in my stead : But for my sake , or for my good , to certifie me of blessednes , to justifie me to it , to Sanctifie me for it . to Exemplifie the way to it , to glorifie me with it . Christ dyed for me eminently . More then any other person can . Christs love caused his death ; not excluding Gods love , which also caused it , and not his Anger . God then was not angry with Christ , not with us , but with the Jewes he was . Christ dyed for Paul ; and for me , by my name appellative of a Believer , which kinde of Nomination is Certaine , and Valid to the Inheritance of Heaven . A Prayer unto Christ .

I Am Crucified . ] The Crosse was an instrument for criminall executions , whereon malefactors were put to death ; a punishment much practised , and well knowne among the Romans , Greekes , and Jewes . And to bee Crucified was to bee nayled hand and foot upon the Crosse , to suffer thereby a shamefull , paynfull , and lingring death . Hence by way of metaphor or resemblance , the Faithfull when they renounce , reject , and crosse the motions , desires , and lusts of their carnall or fleshly appetite , are sayd in Scripture to crucifie , or mortifie the flesh ; and thereupon they themselves are sayd to bee crucified , or mortified . For when the Flesh or carnall appetite , which is a kinde of Malefactor , is so curbed and crossed , that she cannot enjoy her former liberty and usuall motions unto sinne ; then she resembles a man crucified , or nayled to the crosse , who thereby loseth , first his motion , and at last his life . The Apostle therefore would say ; My death unto the Law , doth so far remove mee from living in sin , that I am dead to sin also : because I am as it were crucified . For as a man that is crucified or nailed to the crosse , doth dye a violent and paynfull death : so my old man , or that man that I was formerly , is so bruised and crossed , that it is dead ; not a naturall and easie , but a violent and paynfull death . For the denyall of my former selfe , by crossing the motions , desires , and lusts of the flesh , is unto my sensuall appetite not onely a simple death , but a death with violence and torment : because when my appetite is crossed , she accounts her selfe vexed and tormented .

With Christ . ] Not really and locally , but putatively and quasively ; for I am mortified , in a maner as hee was crucified ; and so I am for two reasons . 1. Because his Crucifying is the Paterne , resemblance , or likenesse of mine . For as Christ was crucified and dyed to his mortall life , that he might rise to a new life , and live unto God : so I am mortified and dead unto sin , that I might turne to a new life , and live unto God as a new creature . And as Christ was crucified but once , dying no more but once ; for death had dominion over him no more but once : so I am mortified and dead to sinne once for all ; and sinne shall never have dominion over mee more : because I will never againe returne under the bondage of it . For according to these resemblances the Apostle proposeth Christ unto every Christian , as the true paterne of mortification ; Rom. 6.6 . Knowing this , that our old man is crucified with him , that the body of sinne might be destroyed , that henceforth we should not serve sinne : for he that is dead is freed from sinne . And againe at the next verse following but one , the other resemblance followeth , Knowing that Christ being raised from the dead , dyeth no more ; death hath no more dominion over him . For in that he dyed , he dyed unto sinne once : but in that hee liveth , hee liveth unto God . Likewise , reckon yee also your selves , to bee dead indeede unto sinne , but alive unto God through Jesus Christ our Lord .

2. Because his Crucifying is the cause ; ground , or reason of mine . For as through the death of the Law , I am dead to the Law : so through the Crucifying of Christ , I am crucified with Christ . i. e. his Crucifying and dying on the Crosse is the cause , ground , and bond , why I must be mortified and dead unto sinne . For seeing Christ by his death upon the Crosse did confirme and establish the last Will and Testament of God , to the Legacyes and Promises whereof I by fayth am justified , to have the same right in God with Christ or as Christ hath ; namely a right of alliance and inheritance to be the son and heyre of God , as Christ is the son and heyre of God ; and consequently to be the brother of Christ , and a co-heyre with him to eternall blessednes . Are not these benefits by the death of Christ a cause , ground , and bond sufficient to engage and oblige mee to crucifie or mortifie my sin ? Shall I partake in the alliance and inheritance of Christ , to bee a co-ally and a co-heire with him ? and shall I not partake in his obedience , to be a sufferer with him ? especially in this holy suffering whereby my sin onely suffers death ? For seeing Christ for my sake layd downe his life ; shall not I for his sake lay downe my sinne ? Can I possibly doe lesse for his sake , who suffered so much for mine , then thus to conforme and plant my selfe into the likenesse of his death ? And can I possibly doe more for my owne sake ; when by thus conforming and planting my selfe into the likenes of his death ( Rom. 6.5 . ) I shall be also in the likenesse of his resurrection ? If Christ dyed for mee , then must I dye to sinne : because his death bindes mee to it ; 2 Cor. 5.14 . For if one dyed for all , then were all dead . i. e. then were all to dye , or then all ought or must dye to sin ; for in this place , as in divers others , the action past is put for the duty to come . If Christ have any right in me , I must bee thus dead ; Rom. 8.10 . And if Christ bee in you , the body is dead because of sinne . i. e. the flesh or sensuall appetite is mortified or dead , that thereby ye may avoyd sinn : as a man is sayd to flye because of his enemyes . i. e. to avoyd his enemies . And lastly , if I have any right in Christ , I must be thus Crucified with Christ ; Gal. 5.24 . And they that are Christs have crucified the flesh with the affections and lusts . i. e. have vowed and are bound to crucifie the flesh , and must performe it ; for heere againe the action is put for the duty .

The End for which I am crucified or mortified is to continue my Justification ; to preserve and maintaine my divine state of allyance and inheritance with God . For ( as formerly hath beene shewed ) my Justification is continued by good workes , especially workes of love : but unto such workes my mortification must needs be antecedent , as a necessary preparative , without which I can performe no good workes at all . For unlesse I first bee dead unto sinne , how can I possibly live unto holinesse , whose actions are good workes ? unlesse the old creature first dye , how can I become a new creature to bring forth the fruits of the spirit ? Doe men gather Grapes of thornes , or Figs of thistles ? ●or can a corrupt tree bring forth good fruit ? Our Saviour Christ sayth , John 12.24 . Except a corne of wheat fall into the ground and dye , it abideth alone , ( or is without fruit : ) but if it dye , it bringeth forth much fruit . So except a man justified become also mortified , there comes no fruit of it : but if hee bee mortified , much fruit will come of it . And the end for which I am crucified or mortified with Christ , as hee was and because hee was , is to Continue my Communion or fellowship with Christ . For as my Justification to be the son and heyre of God , doth make mee to communicate or partake in the alliance and inheritance of Christ , to bee a co-ally and a co-heyre with Christ , who is eminently and supreamely the son and heyre of God ; so my mortification to be dead unto sinne doth make mee to communicate or partake in the suffering and glorifying of Christ ; that suffering as hee did , I may be glorified as he is , Rom. 8.17 . And if children , then heyres , heyres of God and joint-heyres with Christ : if so be that wee suffer with him , that wee may bee also glorified together . But because upon the eighteenth Verse of this Chapter , I shewed , that my state of Justification is mutable , and therefore requires a tenure to maintaine it ; that the tenure maintayning it are good works , and that those good workes are acts of love ; therefore correspondently unto those verities , I shall heere subjoine these two following .

1. The first worke of my love is to love my selfe . For the objects upon whom my love is exercised are God , my neighbour and my selfe : but because the acts or workes of my love toward these three objects , must not bee practised in a disorderly way , but in a right and due course , therefore they must commence and begin at my selfe . Yet by my selfe-love , I meane not my Lust , which is a sensuall desire of the flesh to have worldly good , as pleasure , profit , and credit ; for my Lust is an inordinate , improbous ; and malignant motion of my flesh or sensuall appetite condemned in the holy Scriptures ; and therefore is that man in me that must be mortified , and that sinne that must bee put to death , or whereto I must die . But by my self-love I meane that effect of my faith , which is a rationall affection of my will , doing service to the spirit , and moving so contrary to my lust , that by meanes of my Love , my lust must bee mortified : for my selfe-love is my Will to doe , and also my doing of that good , which is decent , honest and holy , and for the doing whereof the spirit sanctifies mee , as the seeking of mine owne salvation , my neighbours edification , and Gods glory ; which last is the first in my intention , though it come the last in execution .

For if I conceive it a thing possible for mee , truly to love eyther God or my neighbour , before I have truely loved my selfe , I greatly deceive mine owne soule . Because my Love to my selfe is the standerd , canon , or rule of that love , which I owe to my neighbour : for the law of Love commands mee to Love my neighbour as my selfe . i. e. As I love my selfe , so must I love my neighbour : if therefore I doe not really and truly love my selfe , how and whereby should I proportion , regulate or measure out any true love unto my neighbour . And because my Love to my selfe is also the standerd , canon , or rule of that love which I owe to God ; for the law of Love commands me , to Love the Lord my God with all my heart , with all my soule , and with all my mind . i. e. Really and truely , to the utmost of my power ; not barely as I love my selfe , but much more and in a greater measure . If therefore in my heart , soule and minde , I have no true love at all , how can I love God with all that love which is in my heart , soule and mind ? or when I have no measure of love to my selfe , how can I be sayd to love God , in a greater measure then I love my selfe ?

True it is , that my love to God is the first Commandement , i. e. the first for dignity ; but the first for practise is love to my selfe ; and therefore my love must begin at my selfe , that thence proceeding to my neighbour , it may determine in God , who is the chiefest , highest , and finall object of it ; That rebounding backe againe from him , it may for his sake bee increased upon my neighbour , and for my neighbours sake upon my selfe . And my love to God is the greatest Commandement , i. e. the greatest for performance : but the least for performance is love to my selfe ; and therefore againe my love must begin at my selfe : Because I am to begin at things least and most easie ; for if I can not truely love my selfe , which is the least and easiest performance , how shall I love my brother which is greater and harder , and consequently how God , which is the greatest and hardest taske of love ? For seeing God is invisible , whom I see not , and my brother is visible whom I see , it must needes bee a matter of greater difficulty to love God , then to love my brother ; for , 1. John 4.20 . Hee that loveth not his brother whom hee hath seene , how can hee love God whom he hath not seen ?

Doth it not from hence plainely appeare , that hee is but an hypocrite , who professeth to love God , and yet loveth not his brother ? for too manifest it is , that many Christians who professe the love of Christ , are so farre from brotherly love , that they hate their brother for whom Christ dyed ; and hate him more , then doe many Jewes who professe themselves enemies unto Christ . And my soule bleeds to consider the bloody Warres that for many yeares have raged , and still continue in most parts of Christendome , wherein more Christian blood hath been spilt by Christians , then ever was shed by all the Heathen . Oh what a foule staine is this to the profession of Christ , that they for whose salvation Christ was crucified , should dayly practise one anothers destruction ? Amongst many other causes , whereby Christians fall into these Unchristian courses , it seemes this is one , by mistaking the course and order of love , in beginning the practice of it upon God , in whom the practice should determine . This is not the way of true zeale , but the errour of that which is blind .

2. My first selfe-love is to mortifie my sinnes . For my mortification is a worke of true love to my selfe . Because this worke is a killing or deading of that ferity or wildnesse , which naturally is bred in my flesh , i. e. in my sensuall appetite , by subduing , mastering , and taming her motions and desires , regulating and ordering them in such manner , that about carnall pleasure , they runne not into the sinnes of uncleannesse , to pollute , defile , and surfeit my soule with gluttony , drunkenesse , and whoredome ; that about worldly profit , tney fall not into the sinne of Covetousnesse , to fill my heart with the thornes of worldly cares , and with the hookes of filthy lucre ; that about worldly credit they rise not into the sinne of Pride , to swell my minde with the tumors and botches of humane praises and commendations . Is not this worke of mortification , a doing of my selfe great good , and therefore a worke of true love to my selfe ? for if I beare not from my selfe so much love to my selfe as to fortifie , watch , and ward my soule , against the invasions and assaults of these sinnes ; I am a traitour to mine owne soule ; for is not hee is treacherous villaine , that will suffer his City to be entred by that enemy , whom hee hath power to repell ? If I have any love to my life and health , I am carefull to keepe my selfe from the Pox and the Plague ; are the Pox and the Plague more dangerous to my body , then are drunkenesse and whoredome both to my body and soule ? Or is a soule defiled with these sinnes , lesse filthy then a Leper , or lesse ugly then a face all crusted with the Pox.

And my mortification is the first worke of my love . Because untill this worke bee done , I can doe no workes of love at all . None to my selfe ; for when I am a Drunkard , a Leacher , covetous and proud , how can I performe such love to my selfe , as to furnish and adorne my soule with the virtues of Sobriety , Chastity , Liberality , and Humility ? For by what meanes can these virtues enter , while their contrary vices keepe the possession of of mee ? None to my Brother ; for when I am covetous and greedy after worldly gaine , to get what I can out of my brother ; how can I performe the duties of Justice and Equity , to give my brother his right and his due in all things that are his , either by Law or Reason ? Or when my Covetousnesse makes mee so nigardly , that to thrive in the world by sparing and saving , I scarce allow my Family meat and drinke fitting for it according to my condition ; how then can I doe the offices of Mercy and Kindnesse to my brother , in giving meat to the hungry , and drinke to the thirsty , in entertaining the stranger , cloathing the naked , and visiting the sick ? Yet these are the workes of brotherly love , whereby I must bee tryed at the day of Judgement , and whereby the finall sentence must passe upon me .

Lastly , untill this worke be done , I can doe no workes of love to God ; my acts of piety and devotion in prayers , prayses , and thanksgivings , for the worship and service of God , cannot passe for workes of love . For when I am a Drinker or a Leacher , can I love God , and will God accept love from a loathsome soul , that stinketh of Drunkennesse and Leachery ? When I am covetous , can I love God , and will God accept love from an idolatrous soule ? for is not covetousnesse idolatry ? and can I worship two such contrary deities , as God and an idol ? or can I serve two such contrary masters , as God and Mammon ? When I am proud , can I love God , and will God accept love from a lofty soule , that is puffed up with vaine glory , preferring her owne prayse before Gods glory ? But some man may say , that God loved us then when we were sinners , and so loved us that he gave his Sonne to die for us . To him I answer , that indeed God did so : yet he loved us , not to this end that we should continue in sin ; but to this , that wee should not continue in it , but mortifie and put it to death , that being purged and cleansed from it , we might thereby be prepared and fitted to love him againe with love beseeming his acceptance .

Hence againe there appeares another hypocrisie , when I am carefull to mortifie the sin of my brother , before I have killed mine owne . And the exercise of this hypocrisie in mistaking the due order and practise of mortification hath beene one cause of the greatest troubles in the Church of Christ . For as my practise of love must not begin at God but end in him , so my practise of mortification must not begin upon my brother , but must commence at my selfe and determine in him . That having first cast out the beame out of mine owne eye , I may see cleerely to cast out the mote out of my brothers eye : that having first beaten down the beames of pride and covetousnesse which are inward malignities in my selfe , and the rootes of all evill unto others , I may mortifie the moates of swearing and drunkennesse which are the outward infirmities of my brother . For if mine owne beame move me to mortifie my brothers moate , I quicken a greater sinne in my selfe , to kill a lesse in him . Very fitting it is for the advance of Gods glory , that my brothers idolatry should be mortified : but when my covetousnesse moves me to mortifie it , that I may devoure his estate , I kill an idolatry in him to quicken a greater in my selfe . For of all idolatry covetousnesse is the greatest : because it is an idolatry altogether prophane , without any colour or shew of piety . Hence sayth the Apostle , Rom. 2.22 . Thou that abhorrest idols , doest thou commit sacrilege ? i. e. Art thou so covetous , as to rob God ? For all sacriledge is a worke of covetousnesse , and all robbing of God is a foul impiety .

An objection , Neverthelesse I live . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. but I live . Heerein he prevents a tacit objection which some man might seeme to make against him thus : You say , you are dead to the Law , and yet alive to God : and yet againe that you are crucified with Christ ; how can these contrarieties stand together , that you should bee thus both dead and alive ? the Answer , The answer . Although I am dead to the Law , not living by her rule ; and am dead to sin , not serving sin , nor suffering sin to rule over me , but have crucified or mortified it . Neverthelesse I live unto God according to his rule unto his service : for I am mortified and dead , onely in respect of my lusts which are unruly and sinfull motions of my flesh or sensuall appetite ; but in respect of my love and other holy motions proceeding from my spirit or rationall Will , I am vivified and quickned : Wherefore I am dead and aliue in respect of different faculties of my soule : because the death of one faculty is the life of the other ; for the death of my flesh is the life of my spirit .

This kinde of death and life not only may , but needs must consist , comply , and stand together in me ; for in effect and substance this death and life are but one and the same thing , which under contrary names make up in mee that one and the same thing , which is sanctity or holinesse . For as in a journey , there seem two contrarieties , namely a departing from one place , and a travelling to another : yet really and in effect , both these are but one and the same journey ; differing onely in tearmes of recesse from one place , and accesse to another , yet the motion interceding betweene those distant places is one and the same . Or as in curing the body of some disease , there seeme two contrary actions , namely an expelling of the disease , and an inducing of health : yet really , and in effect both these make but one and the same cure . So in my Repentance , regeneration , renovation , sanctification , or by what names soever the Scriptures call the cure of my soule , there seem two contrarietyes , namely my forsaking of sin , or dying to it , and my approching to holinesse or living to God : yet really and in effect , both these are but one and the same conversation or walking .

Hence it appeares that mortification and vivification are really but one and the same motion , making up in me that one and the same morall alteration , which is my sanctification , yet there is between them a rationall difference in 3 respects . 1. Of their order ; for in order of nature or reason , though not of time or continuance , mortification is first ; for that beginneth , that consequently vivification may follow . 2. Of their object , for the matter mortified is sin ; but that vivified is holines . 3. Of the subject ; for the faculty mortified is the flesh , but that vivified is the spirit . Yet the faculty of my flesh is not mortified for the essence of it : but for some qualityes of it ; for the faculty of the flesh doth also live in mee as much as that of the spirit : for although unto some motions my flesh bee deaded , yet unto some others it still liveth , and conduceth to usefull and lawfull effects in mee . For as in the killing of quick-silver , the silver remaines after the killing it , and serves for severall uses : but that malignity , ferity , or quicknes of the silver , which in the use thereof would prove noxious and hurtfull , is extinguished , and deaded . So in the Mortifying of my flesh , the faculty remaines after the mortifying and lives in me to divers good purposes : but that fiercenes , rashnes and quicknes of my appetite , the lusts and frauds of it whereby it would usurpe over my Spirit to reigne and rule in me , these qualities and motions of my appetite are mortified and extinguished ; that thereby she may become obedient and serviceable unto my spirit for the better speeding of many holy duties . And so when a horse is made to amble , his motion lives in him still : but the trot of his motion is deaded , and a pace is put upon it , that moves with more ease to the rider .

Yet not I. ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. no more I , or no longer I the same man that I was before I was justified , when sin lived in me . For elswhere the very same words are translated No more I ; as Rom. 7.17 . Now then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. it is no more I that doe it , but sin that dwelleth in me . And Rom. 7.20 . Now if I doe that I would not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. it is no more I that doe it , but sin that dwelleth in mee . And in this very place our former English translation , which was in use before that of King James , hath it thus . not I any more . q. d. Though after my crucifying or mortifying I live : yet I am not any more the man that I was before ; neither doe I live any longer the life I did , when living a naturall and carnall life , sinne lived in mee and over-ruled mee . For the man that I was is now mortified and dead unto sinne ; it is crucified as Christ was crucified , and because hee was crucified . But now there is a great alteration in my morall life or conversation ; for my old man which was naturall and carnall being dead , I am now become a new man and a new creature , to live a life which is spirituall and christian . For in vaine I professe my selfe a Christian , unlesse I become a new creature , 2. Cor. 5.17 . Therefore if any man be in Christ he is a new creature . For neither Ceremony nor not-Ceremony , nor any thing else availeth in Christ , but onely this to become a new creature ; Gal. 6.15 . For in Christ Jesus neither circumcision availeth any thing , nor uncircumcision , but a new creature .

But Christ liveth in mee . ] Not by his Person ; for so hee lives in Heaven sitting at the right hand of God . But hee lives in mee by his spirit ; for his spirit infused into mee , inspireth my spirit , inlightning my minde , animating my will , and governing my actions to a life of holynesse , whereto my single spirit in her naked state of nature could never of her selfe elevate and raise mee . For unto my spirit the spirit of Christ is a Light , a Strength , and a Guide , by whom I am lead , and after whom I walke in the wayes of holynesse . And Christ lives in mee by his life ; for as his death was the cause and paterne of my death , whereby I am mortified with him : So his life is the cause and paterne of my life , whereby I am vivified with him . For the holynesse of his life hath such an influence upon mine , that according to the measure of grace and of my ability in my mortall condition , I labour to bee holy as hee was holy ; that I may imitate and resemble his holynesse , though I can not equall it . However , hee is the Rule whereby I live ; for I live not after mine owne will , but after his ; and hee is the End for which I live ; for I live not unto my selfe to seeke my selfe , but unto him , to seeke him who dyed for mee ; and I therefore live thus , because he dyed for mee . For a like phrase to this , is that , 2. Cor. 5.15 . And that hee dyed for all , that they which live , should not henceforth live unto themselves , but unto him which dyed for them , and rose againe .

And the life which I now live in the flesh , I live by the faith . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. But in that I now live in the flesh . For so it is rendred in the Vulgar Latine , in the Vulgar Italian , in the Vulgar French , and in our former English Translation in use before that of King JAMES , which leaveth the Greeke , and followeth the Latine of Beza . Yet in the Translation of King JAMES , the Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in other places of the New Testament is rendred in that ; as Rom. 6.10 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. for in that hee dyed . I live by the faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I live in the faith ; for so the Vulgar Latine , Italian , and French render it . The Greeke Particle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though many times it signifie by or through : Yet heere it doth not so ; for the Apostles meaning is not to shew the meanes whereby hee lived , but the manner wherein hee lived . And the word faith by way of metonymy or transnomination is heere put for Religion , which is the proper and due effect of faith ; for so faith is taken in divers places , as Gal. 1.23 . Now preacheth the faith which once hee destroyed , i. e. the Religion which once hee destroyed . And 1. Tim. 4.1 . In the latter times some shall depart from the faith , i. e. from the Religion . And 1. Tim. 5.8 . If any man provide not for his owne , especially for those of his owne house , hee hath denyed the faith , i. e. the Religion of Christ .

To live in the flesh , is to performe the naturall and civill acts of a mortall man , who is compassed with flesh and blood ; as to eate , drinke , and sleepe , to labour , traffick , or otherwise follow the workes of my worldly calling . But to live after the flesh , is another and a contrary thing , not allowable to any Christian , not compatible with mortification , nor consistent with salvation . For living after the flesh is a continuance in those sinnes , which will for certaine exclude the sinner from his divine inheritance in the Kingdome of God ; as will appeare afterwards in this Epistle , cap. 5. vers. 19. &c. To live in the faith , or Religion of Christ , is to performe those workes of Love , which belong to a Believer professing the faith of Christ ; as workes of love to himselfe , by Patience , Temperance , Chastity , and Humility ; Love to his brother , by Equity , Mercy , Meekenesse , and Kindnesse ; Love to God , by Piety and Devotion in his Worship and Service . Or to live in the faith , as the Apostle expresseth it in other words , Ephes. 4.1 . Is to walke worthy of the vocation , wherewith wee are called with all lowlinesse and meeknesse , with long-suffering , forbearing one another in love . And againe , Coloss. 1.10 . It is to walke worthy of the Lord unto all pleasing , being fruitfull in every good worke , &c. In a word , it is to live a religious and holy life , according to the profession and obligation of my faith ; for if my faith have not this effect upon mee , to make mee live thus , my faith is dead . I were as good have no faith , as have the Divels faith which justifies not : And I were as good againe have no faith , as to have such a bare semblance or shadow of a justifying faith , which sanctifies me not . For my Justification is before my Sanctification , not onely in nature and time , but also is or ought to bee the cause of it , and will bee frustrate unlesse it have that effect .

An Objection . The words then of this clause are another prevention of a tacit objection , that might bee made against his former words immediately preceding . For some man might thereupon say , Seeing you , and all other Christians are mortall men cloathed with flesh ; yee must needes therefore live after the manner of other men , by performing those actions which belong to flesh and blood ; as actions naturall , in eating , drinking , and sleeping , and actions civill in discoursing , buying , selling , and negotiating in the works of your calling . All which actions , and the like seeme nothing pertinent unto Christ , and to life spirituall , but carnall . the Answer . To this Objection his Answer seemes to bee thus ; as for my former sinfull actions , they are wholly crucified , and mortified ; for I have utterly renounced them , and live not in them at all . And as for my naturall and civill actions , they are altered and changed ; for they are not now wholly the same that they were before , but are all done in faith ; for they are as it were animated and quallified with my faith , which governeth and ordereth them after a religious way .

For while I performe those naturall and civill actions which belong to flesh and bloud as necessary to the course of this mortall life , I have alwayes a respect to the Faith and Religion of Christ which I professe ; thereby moderating , ordering , and ruling all my actions , that I may walke worthy of the vocation whereto I am called ; carrying all things in a due conformity thereto , and avoyding all , tnat eyther may bring a scandall upon it , or bee any way unworthy thereof . For even my naturall and civill actions are now all referred unto God , and being done in thankefulnesse to him for his grace , they serve to declare and advance his glory . Whether I eate or eat not ; to the Lord I eate or eate not , and give God thankes , Rom. 4.6 . Hee that eateth , eateth to the Lord , for he giveth God thankes : and hee that eateth not , to the Lord hee eateth not , and giveth God thankes . This clause therefore of Living in the flesh , and yet living in the Faith , seemeth to be the same with that , 2. Cor. 10.3 . Though we walk in the flesh , we doe not warre after the flesh .

Hence it appeeres , that Our naturall and civill actions , as far as they are capable of morality , doe belong unto fayth . For even upon such actions faith may have such an influence , that they may be done in faith ; and that action which in one man is meerely naturall , may in another be both naturall and religious , being cloathed with some circumstance which may make it a service acceptable unto God . Although my Faith and Religion oblige me not to undertake every kinde of action ; yet faith must moderate the maner of every action which I undertake , that it be suitable to the will of God ; and faith must direct the end of every action , that it tend to the glory of God . Hence the Scripture is copious in her Exhortations , that all things be done in a due maner ; nothing uncharitably , Rom. 14.15 . If thy brother be grieved with thy meat , now walkest thou not charitably . Nothing offensively ; 1. Cor. 10.32 . Give no offence , neither to the Jewes , nor to the Gentiles , nor to the Church of God . Nothing contentiously , Phil. 2.3 . Let nothing be done through strife or vaine glory &c. And that all things bee done to the right end ; All unto the Lord , Rom. 14.8 . Whether wee live , wee live unto the Lord , or whether wee die , we die unto the Lord . All unto his glory , 1. Cor. 10.31 . Whether yee eate or drinke , or whatsoever ye doe , doe all to the glory of God . All in thankfulnesse to him , Col. 3.17 . Whatsoever ye doe in word or in deed , doe all in the name of the Lord Jesus , giving thankes to God and the father through him . When I live thus , ordering my humane actions in this maner and to this end , then I may truly say of my selfe , In that I now live in the flesh , I live in the faith of the son of God ; as it followeth in the next words .

Of the Son of God . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. I live in the faith or religion , in that ( faith or religion ) of the son of God . The particle that being placed after faith , doth emphatically determine and specifie the Author of that faith and religion wherein he lived , namely in that of the Son of God . And there is another emphasis in the article affecting the son 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. in that faith or religion of that Son of God , that hee might lay out a singular designation of Christ , in distinguishing him from other sons of God . For he hath reference unto that person whom in this verse hee had before mentioned by the name of Christ , in saying I am crucified with Christ ; and Christ liveth in me . Heere therefore hee againe mentions the same person by another name in saying , I live in the faith , ( or religion ) in that of that Son of God who loved mee and gave himselfe for me . i.e. of Christ ; for these words are an eloquent and affectionat circumlocution or description of Christ . Wherein are expressed two excellencyes or eminent qualityes of Christ , the one of his Birth in relation to God , that he was the Son of God ; the other of his death in relation to man , whom he so loved that he dyed for his sake . Every Angel , every Prophet , and every Believer is A son of God : but Christ is The or That son of God , in a most eminent and singular maner , above all other persons that are sons of God , whether they be men or Angels . Because ( to omit all other reasons not serving to the Apostles scope in this place ) hee was begotten on a Virgin , not by the power of any man or Angel , but by the power of the Highest : for ( as the Angel Gabriel certifies the Virgin Mary his mother , Luke 1.35 . ) hee was therefore called the Son of God . And heere the Apostle understands no other filiation of Christ , then that whereby he was a mortall man : because hee argues from his death in saying , who loved mee , and gave himselfe ( to death ) for mee .

Hee describeth Christ by this attribute of the Son of God ; that thereby he might expresse another cause that moved him to forsake the Law and Religion of Moses , to embrace the faith and Religion of Christ , and thereby to regulate all the actions of his life ; namely because Christ is the Son of God . Which first argues for his person , that Christ is a person of farre greater dignity then Moses . For although Moses were a great Prophet , yet his ordinary stile in reference to God runnes but thus , that hee was the servant of God , and the man of God : But the constant title and stile of Christ , is to bee the Son of God . For from this very difference of condition , the Apostle argues the high prerogative of Christ above that of Moses , Heb. 3.5 . And Moses verily was faithfull in all his house as a servant , &c. but Christ as a sonne over his owne house . And secondly , heereby hee highly commends the Religion introduced by Christ , beyond that which was setled by Moses , as a Religion and service more agreeable to the will and pleasure of God . For the Authour to the Hebrewes doth in this respect exalt the Religion of Christ , in that God hath delivered the message thereof by his Sonne , Heb. 1.1.2 . God who spake in time past unto the Fathers by the Prophets , hath in these last dayes spoken unto us by his son .

Hence it will easily bee collected , that the Religion of Moses being but the servant of God , was but a servile Religion ; for the services thereof were very servile , Heb. 9.10 . which stood onely in meates and drinkes , and divers washings and carnall ordinances imposed on them , untill the time of Reformation . Hence that whole Religion is called , Rom. 8.15 . The spirit of bondage to feare ; because it wrought in the people a passion of slavish feare , such as they commonly have who live under bondage or servitude . Hence also the services thereof are called ( Gal. 4.3 . ) the Elements ( or Rudiments of the World ; under which as under Tutors and Governours , the Jewes though they were the adopted Children and Heyres of God , were held in bondage , in a condition nothing different from servants . But the Religion of Christ , who is that sonne of God is a filial , liberall , and noble Religion , whose services are fitted for the sonnes of God , according to the state and degree of sonnes in their plenage , who are come to their perfect growth and fullnesse of time . For so it followeth in the place fore-cited : But when the fulnesse of time was come , God sent forth his sonne to redeeme them , that were under the Law , in the condition of children and servants , that they might receive the adoption of sonnes , i. e. That they might receive their emancipation from the state of children , to have their liberature according to the state and degree of sonnes in their plenage , or full age . The highest dignity which the Scripture ascribes to the Law or Religion of Moses , is taken from the Publication of it , in that it was ordayned and spoken by Angels : and yet even in this respect she preferres the Religion of Christ before it : because this was ordayned and spoken by that son of God , who is the Lord , not only of men , but also of the Angels , Heb. 2.2 . For if the word spoken by Angels was stedfast , and every transgression and disobedience received a just recompence of reward : How shall wee escape , if wee neglect so great salvation , which at the first began to be spoken by the Lord ?

Who loved me and gave himselfe for me . ] Heere hee addeth the other attribute or eminent quality of Christ , expressing thereby another motive that caused him to forsake the Religion of Moses , and to embrace that of Christ ; namely , because Christ had thereto endeared him by dying for him ; who ( sayth he ) loved me , and gave himselfe ( to death ) for me . Whereby he would insinuate that Christ was far more excellent then Moses , not only for the dignity of his person , in being the Son of God ; but also for the dearenesse of his affection in dying for Beleevers ; for neyther of those are true of Moses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. And delivered himselfe for me . Yet heere and elsewhere , it is well enough translated gave himselfe : because the words give and deliver , when they are used in this sense , are many times interchanged , and one put for the other . But in the word Deliver , standing thus single and applied to a person , there is commonly an ellipsis or defect , which is to be supplyed according to the exigency of the matter in hand , and which for the most part is some evill , especially Death , from which or whereto the person is sayd to be delivered ; as Mat. 27.43 . He trusted in God , let him deliver him now . i. e. Let him deliver him now from death . And 2. Pet. 2.7 . and delivered just Lot , i. e. from death , at the destruction of Sodome . But in divers other places the deliverance is not from evill , but unto evill ; and the evill whereunto Christ was delivered , was death . So Rom. 4.25 . who was delivered for our offences , i. e. delivered unto death . And Rom. 8.32 . He that spared not his owne sonne , but delivered him up for us all . i. e. delivered him up to death . So heer ; and delivered himselfe for me , i. e. delivered or gave himselfe unto death for me .

The Person who delivered Christ unto death , was Christ himselfe ; for he delivered himselfe and gave himselfe to die , Eph. 5.2 . And walke in love , as Christ also hath loved us , and hath given himselfe for us : where in the Originall , it is , hath delivered himselfe for us . And againe in the same Chapter , ver. 25. Husbands love your wives , even as Christ also loved the Church , and gave himselfe for it : where againe the Originall hath it , and delivered himselfe for it . Yet besides Christ there were other persons who were concurrent in this delivery of Christ to death . For God the Father by his Decree , and by the consent of Christ , did deliver him to death , Act. 2.23 . Him being delivered by the determinate counsell and foreknowledge of God , yee have taken and by wicked hands have crucified and slaine . And Judas who betrayed him delivered him ; for all treachery is a delivery of the person who is betrayed ; and Judas to extenuate the foulnesse of his treachery , calles it by the moderat and generall name of delivery , Mat. 26.15 . Then one of the twelve called Judas Iscariot , went unto the chiefe Priests and sayd unto them ; what will yee give mee , and I will deliver him unto you ? and they covenanted with him for 30 peeces of silver ; and from that time he sought opportunity to betray him : where in the Greeke the same word stands for delivering and betraying ; for all unlawfull and sinfull delivering is betraying . Likewise the Rulers of the Jewes , as the chiefe Priests , the Scribes and Elders delivered him , Luk. 20.20 . And they watched him and sent foorth spies , which should faine themselves just men , that they might take hold of his words , that so they might deliver him unto the power and authority of the Governour . And lastly Pilate the Governour delivered him , Mat. 27.26 . And when he had scourged Jesus , he delivered him to bee crucified .

Yet this one and the same action wherein so many persons concurred , was in God and Christ an holy Act ; but in the rest a wicked crime . Because actions are moralised to bee good or evill from their causes and circumstances , which being altered , doe alter the good or evill of the action . God who was the father of Christ , had power to deliver his son unto death ; and did actually deliver him for this end ; viz. to glorifie him ; that raysing him after death to an immortall life , hee might become the perpetuall Priest and King of his Church ; and consequently the authour of eternall salvation to all that obey him . And this act of God was good , because hee had power to doe it , and did it to a good and blessed end . And Christ who was the sonne of God , had power to deliver himselfe to death , and in obedience to his father actually did it to the same end ; namely , to be glorified , Heb. 12.2 . Looking unto Jesus the authour and finisher of our faith , who for the joy that was set before him , endured the Crosse , despising the shame , and is set downe at the right hand of the throne of God . And this act of Christ was good : because hee had power to doe it ; for though no man had authority to take his life from him , yet hee had authority from his father to lay it downe , John 10.18 . No man taketh it from mee , but I lay it downe of my selfe ; I have power to lay it downe , and I have power to take it againe ; this commandement have I received of my father . And because Christ did this act for a good end , that thereby he might compasse his owne glory and mans salvation . But in Judas and the Jewes , this very act of delivering Christ unto death , was a foule wickednesse ; because they had no lawfull authority to doe it ; and because they did it to an evill end , namely to destroy him ; and because they did it , not as Gods will , but as Satans will and their owne ; for John 13.2 . The Divel put it into the heart of Judas . Thus one and the same action done by divers agents , upon divers motives , and for divers ends , may be diversly moralised , to become in one respect good and holy , but in another foule and wicked .

For me . ] Christ delivered himselfe unto death , and died ; yet not for himselfe only , and only for his owne sake , but also for me , and for my sake . Which is not to be so understood , as if Christ had died in my stead , or in my roome , by suffering that death which I for my sin am to suffer . For although Christ suffered a death , in a manner somewhat like to that death which I deserve to suffer , and suffered it for that end , to free me from that death which I deserve to suffer ; and from which I should not have beene freed , unlesse he had suffered death . Yet first , He suffered not that very death which I deserve to suffer ; for the death which I deserve to suffer is eternall death : which kinde of death Christ suffered not ; for his death lasted but three dayes ; neyther could he suffer it , because God had decreed and promised the contrary . And if he had suffered it , then could I have never beene freed from it : and yet my freedome from it was the maine end for which hee suffered . For if Christ had continued in death , and had not beene raysed from it , my faith to be raysed from it , is vaine ; and whensoever I die , I shall utterly perish , 1. Cor. 15.17 . And if Christ be not raysed , your faith is vaine , ye are yet in your sinnes : then they also which are fallen asleepe in Christ , are perished . And secondly , The death which Christ suffered , was not in stead or liew of mine : For the temporall death which Christ suffered , doth not free mee from temporall death , because I shall suffer that kinde of death , and shall lie under it till the Resurrection ; not as a punishment of my sin ( for unto the Remission of my sinnes I am already justified , and my death is not a punishment for them ) but as a Calamity of my birth , as being the son of Adam , in whose attainder I was tainted , and for whose sinne I must die . But by the temporall death of Christ , my temporall death shall determine , which otherwise would become eternall ; for his Rising from his death will rayse me from mine , 1. Cor. 15.22 . For as in Adam all die , even so in Christ shall all be made alive .

But of these words for me , the meaning is , that Christ delivered himselfe to death , and actually died for my sake , for my good and for my great benefit ; which benefit is no lesse unto me , then first my Right , and afterward my Possession of eternall Blessednesse . For by or through his death I collect from Scripture these five benefits . 1. Hee Certified mee of blessednesse . That the Will and Testament which he published to the World concerning the future blessednesse of heaven , was the true , whole and last Will and Testament of God ; seeing hee testified this truth and made faith thereof by his death ; for because hee witnessed it with his bloud ; therefore his bloud is sayd to beare witnesse on earth , 1 John 5.8 . And there are three that beare witnesse on earth , the spirit and the water and the bloud . 2. He justified me to blessednes . For the Will and Testament of God , wherein the Legacies or Promises of blessednes are devised unto me , was confirmed and established by the bloud and death of Christ ; who dyed instead of the Testator , that the Testament might bee in force ; and that being in force , I am upon my actuall faith actually justified to my Legacies therein ; for hence wee are sayd to bee justified by the bloud of Christ , Rom. 5.9 . Being now justified by his bloud , we shall be saved from wrath through him .

3. He sanctified me for blessednesse . ] For those acts of holinesse which consist in dying to sin , and in newnesse of life ; and which are the conditions and Precepts of Gods Will and Testament whereto the possession of blessednes is limited , and without which I shall never possesse it , were figured and shaddowed out unto mee by the death and resurrection of Christ . For hee that had no sin himselfe , how could hee otherwise represent unto me this duty of my death unto sin and newnes of life ? And that Christ dyed to doe this good upon mee , is expresly taught in many places of the Scripture ; as Gal. 1.4 . Who gave himselfe for our sins that he might deliver us from this present evill world . And Ephes. 5.25 . Husbands love your Wives , even as Christ also loved the Church , and gave himselfe for it , that he might sanctifie and cleanse it , &c. And Tit. 2.14 . who gave himselfe for us , that he might redeeme us from all iniquity , and purifie unto himselfe , a peculiar people , zealous of good workes . And Heb. 9.14 . How much more shall the bloud of Christ , who through the eternall spirit offered himselfe without spot to God , purge your conscience from dead works , to serve the living God . And 1 Pet. 1.18 . Ye know that ye were not redeemed with corruptible things , as silver and gold , from your vaine conversation received by tradition from your fathers , but with the precious bloud of Christ . And 1 Pet. 2.24 . Who his owne selfe bare our sins in his owne body on the tree ; that we being dead to sin , should live unto righteousnesse .

4. He exemplified unto me the way to blessednesse . The way leading unto blessednesse , is a hard , rough , and narrow lane , beset with many troubles , dangers , and certaine death , through all which hee commands mee to passe . A way that unto flesh and bloud is exceeding fearfull and full of horrour ; for it seemes to lead mee unto utter destruction : yet is indeed the right , true , and onely way to eternall blessednes . Now seeing Christ by his death passing this way , came thereby to his crowne of glory ; doth not hee by his example in taking the assay of death , and in tasting it for mee , encourage me to suffer death , and assure unto mee the likenesse of his glory ? for may I not playnely see this in the death of my Saviour Jesus Christ ? Heb. 2.9 . But we see Jesus who was made a little lower then the Angells for the suffering of death crowned with glory and honour ; that hee by the grace of God should taste death for every man .

5. Hee will glorifie mee with the crowne of blessednesse . The Legacies or promises of my future blessednes are to be performed unto me by Christ : because he is the sole Executor of that Will and Testament wherein they are devised unto mee ; and therefore also he is the Captaine of my salvation . Unto which Office hee was enabled and perfected through the sufferings of death ; that after his death he might possesse his owne glory , and might also bring me to glory after mine : because this was a way beseeming and becomming the good pleasure of God , whereby to bring all his sons unto glory ; Heb. 2.10 . For it became him for whom are all things and by whom are all things , in bringing many sons unto glory , to make the Captaine of their salvation perfect through sufferings . Christ himselfe having been once dead , and gained by his death the power over death , doth the more commiserate my death , and will be the readier , first to succour me at it , and hereafter to rayse me from it ; Heb. 2.18 . for in that he himselfe hath suffered being tempted , be is able to succour them that are tempted . In a word , hee therefore dyed and revived , that hee might bee my gratious Lord , in what state soever I am , whether dead or alive ; Rom. 14.9 . For to this end , Christ both dyed and rose and revived , that he might be Lord both of the dead and the living .

Yet I am further to conceive , that these words ( Christ gave himselfe or dyed for mee ) must bee understood of him by way of eminency or excellency in a speciall and singular manner : For although some other persons may dye for mee , yet they cannot bee sayd to doe it in that maner , or in that sense that hee did it . Because Christ was the first person who dyed for mee in this kinde , and by the meanes of whose death principally and chiefely according to the grace and mercy of God , my salvation is established . And because Christ was the onely person who dyed for mee to these speciall ends of Justifying , Sanctifying , and Glorifying of mee , as hee was my sole and onely Mediatour , without the conjunction of any other person heerein . And because this deede of Christ in dying for mee is sometime in Scripture attributed unto Christ , as a speciall property peculiar to him ; for hence it is sayd , Rom. 14.15 . Destroy not him with thy meate , for whom Christ dyed , viz. in an eminent and excellent manner . And 1. Cor. 1.13 . Was Paul crucified for you ? i. e. Neither Paul , nor any other person was crucified for you principally and especially .

Otherwise besides Christ , some other person may also dye for mee , and may bee truely sayd to dye for the good of my salvation . For touching himselfe Paul saith , 2. Cor. 1.6 . That hee was afflicted for the consolation and salvation of the Corinthians . And 2. Cor. 12.15 . That hee would very gladly spend , and bee spent for their soules ; for so the Margin declares the Originall . And Ephes. 3.1 . That hee was the Prisoner of Jesus Christ for the Gentiles ; and if consequently to his imprisonment hee had suffered death , then it must needes follow that hee had dyed for the Gentiles . And 2. Tim. 2.10 . That hee endured all things for the Elects sake , that they may also obtaine the salvation which is in Christ Jesus , with eternall glory . And this was not the singular charity of Paul alone : But it is also the duty of every Believer to lay downe his life for his brethren , especially when the matter concernes their salvation ; for heereof the death of Christ is both the reason and the example , 1. John . 3.16 . Heereby perceive wee the love of God , because hee layd downe his life for us ; and wee ought to lay downe our lives for the brethren . Likewise of every true Martyr , by whose constancy I finde my selfe confirmed in the truth , it may bee truely sayd , that hee dyed for the good of my salvation . Yet notwithstanding all other persons besides Christ , are in this kinde , onely subservient unto Christ ; and the benefit which I have by their death , doth onely second my blessing by his .

Who loved mee . ] The Motive that induced Christ to give himselfe for mee ; was his Love to mee . For as the fruit of his death was my good : So the roote of it was his love ; for because hee loved mee ; therefore hee dyed for mee . Certainely a reall love , not in word , or in tongue , but in deede and in truth , testified and certified by his death ; for by the outward passion of his death , hee declared the inward affection of his love . And certainely a liberall love ; for seeing love delights to give , what could hee give mee more then to give himselfe for mee ? For the greatnesse of his love unto mee is heere signified by two circumstances that inclose and stand about his Love . One before it , by the greatnesse of his person , in that hee was the sonne of God ; for what greater person was there in the world , who was mortall and able to dye for mee ? The other after it , by the greatnesse of his passion in that hee gave himselfe to death for mee ; for what could hee possibly doe more for my sake , then to lay downe his life for mee ? Seeing beyond this , there can bee no greater love ; and hence hee himselfe commends the greatnesse of love , John 15.13 . Greater love hath no man then this , that a man lay downe his life for his friends . His love therefore was the Cause of his death ; and his death was the Effect of his love . For hence in severall passages of Scripture , his Love and his Death go hand in hand , as the Cause with the effect ; As Ephes. 5.2 . Walke in love , as Christ also hath loved us , and given himselfe for us . And Ephes. 5.25 . Husbands love your Wives , even as Christ also loved the Church , and gave himselfe for it . And 1. John 3.16 . Heereby perceive wee the love of God , because hee layd downe his life for us .

Yet the love of Christ unto mee , was not the sole and onely cause of his death for mee ; so as to exclude the love of the Father from being concurrent with the love of Christ . For God the Father also loved mee , and loved mee so eminently and so principally , that his love was the cause why Christ loved mee ; and therefore consequently Gods love unto mee must needes bee the cause why Christ dyed for mee , and must needes bee also the supreame cause , that hath no higher cause above it . For Christ therefore dyed for mee , because hee loved mee , and hee therefore loved mee , because God loved mee : But why God loved mee , I know no cause , beside his love . Yet that Gods love to mee is the cause why Christ dyed for mee , is manifest from severall passages of Scripture ; as John 3.16 . For God so loved the World , that hee gave his onely begotten Sonne , i. e. Gave him to dye ; for his love to the World was the cause , why hee exposed his sonne to death . And Rom. 3.25 . God hath set forth Christ , to bee a propitiation through faith in his blood , to declare his righteousnesse , i. e. His kindnes , which is the effect of his love . And Rom. 5.8 . But God commendeth his love towards us , in that while we were yet sinners , Christ dyed for us . And 1. John 4.10 . Heerein is love , not that wee loved God , but that he loved us , and sent his Son to be the propitiation for our sins .

And the greatnesse of Gods love heerein , is manifest also by two circumstances . One of the Person dying ; a person of that Majesty , and of so neare alliance unto God , that hee was the sonne of God , and his onely begotten sonne . Which must needs argue in God an excesse and high degree of love . For hee that is so free , as to give up his owne sonne for mee , doth thereby further give mee to understand , that hee would willingly give mee all that ever hee hath . And beyond this , can there bee any greater love , or can any love bee more free ? Yet such was Gods love to mee in the death of Christ , Rom. 8.32 . Hee that spared not his owne sonne , but delivered him up for us all ; how shall hee not with him also freely give us all things ? The other Circumstance is of the persons for whom Christ dyed ; for they were sinners and ungodly wretches ; persons deserving death themselves , and altogether unworthy that any one should dye for them , and therefore much lesse the sonne of God . Peradventure for good and godly men , some man would dye ; but would any man dye for sinners and ungodly wretches ? But Christ dyed for us while wee were yet sinners and ungodly ; and therein God commended the greatnesse of his love to us , Rom. 5.7 . Peradventure for a good man , some would even dare to dye ; but God commendeth his love towards us , in that while wee were yet sinners , Christ dyed for us . Hence there will follow these three verities .

1. Gods wrath was not the cause of Christs death . ] For wee cannot finde any such Doctrine delivered in the Scriptures : But from severall expresse Scriptures wee have clearely shewed , that the cause of Christs death was Gods love unto us ; and that love was not ordinary and vulgar , but singularly and intirely the greatest , that ever was in the world . Wee were indeede the children of wrath , i. e. lyable to Gods wrath , and worthy of it : Yet it doth not ▪ thence follow that God was then actually wrath with us ; for God who is rich in grace and mercy may ( in a divers respect ) actually love them , who actually deserve his wrath . And when Christ dyed for us , wee were then dead in sinnes , i. e. guilty of death by reason of our sinnes : Yet it thence followeth not , that our sinnes were punished in the death of Christ ; for God may actually pardon their life , who actually are guilty of death . This God may doe de jure , and hath already done it de facto ; and hee hath done it for this end , that thereby hee might shew the exceeding riches of his love and grace , in his mercy and kindnesse towards us through Christ ; Ephes. 2.3 . Wee all had our conversation in times past in the lusts of our flesh , fulfilling the desires of the flesh and of the minde , and were by nature the children of wrath , even as others ; but God who is rich in mercy for his great love wherewith hee loved us , even when wee were dead in sinnes , hath quickned us together with Christ ( by grace yee are saved ) and hath raised us up together , and made us sit together in heavenly places in Christ Jesus ; that in the Ages to come , hee might shew the exceeding riches of his grace , in his kindnesse towards us through Christ Jesus . Certainely such love as heere is mentioned , so exceeding rich in grace , mercy , and kindnesse , must needes bee free from wrath and anger ; unlesse wee are content to say , that at one and the same time in respect of the same action , and of the same persons , God was exceeding loving , and yet exceeding angry ; which at last will come to this , that at the same time the same God loved and loved not .

2. God was not angry with Christ when he dyed . ] For would God bee angry with his onely begotten Son , of whom hee gave this publick testimony from Heaven ? Mat. 3.17 . This is my beloved son in whom I am well pleased . With his Son who was so obedient , that hee tooke upon him the forme of a servant , and God calls him his chosen servant , in whom his soule was well pleased ; Mat. 12.18 . Behold my servant whom I have chosen , my beloved in whom my soule is well pleased . With his Son who was so Innocent , that in all his life hee knew no sin , and therefore could bee no subject of Gods anger . And could God bee angry with his Sonne then , when hee was about Gods owne worke ? a worke to God so pleasing , that God therefore loved him , because he undertook it ; John 10.17 . Therefore doth my Father love me because I lay down my life , that I might take it againe . A worke to God so agreeable , that ( Ephes. 5.2 . ) it was an Offering and a sacrifice to God , for a sweet smelling savour . A worke to God so acceptable , that for his undergoing of it , God hath highly exalted him , and caused every knee to bow unto him ; Phil. 2.8 . Hee humbled himselfe and became obedient unto death even the death of the Crosse : wherefore God also hath highly exalted him , and given him a name which is above every name ; that at the name of Jesus every knee should bow . &c.

3. God was not angry with us when Christ dyed for us . ] For could God bee angry with us then , when wee were the objects of his admirable and infinite love ; when hee did a worke for our sakes , whereby hee especially intended to free us wholly from his anger ? a work wherein he playnly declared the exceeding riches of his grace , and the abundance of his mercy and kindnesse towards us ? a worke wherein hee spared not his own most dearly beloved Son , but delivered him up for us all , and thereby manifested that hee would freely give us all things ? a worke whereby hee conveyed unto us , a right , interest , and clayme to the eternall possession of Heavenly blessednes ? Or if God were then angry with us , when to settle upon us eternall life , hee exposed his owne Son to a bitter death ; what sufficient argument can wee draw from his death , whereby to assure our soules , that God remaines not angry with us still , even unto this very day .

True it is , that God was angry with the Jewes who put Christ to death ; for his bloud was upon them and upon their children ; and afterward God punished their wickednes with a sin all desolation . Yet if wee consider that anger of God according to the right course of causality , we shall easily perceive , that Gods anger against the Jewes was not the cause of Christs death : but contrarily , Christs death was the cause of Gods anger against the Jewes . For God whose anger caused not the worke , was justly angry with the workemen who did it : because they on their part made it a wicked worke ; for they did it not as Gods worke , not as his Will , not for his sake , not for his end , nor by his authority . Gods anger therefore against the Jewes for the death of Christ , maketh nothing against the verities by mee premised , that his anger was not the cause why Christ dyed . For the like may bee sayd of every Martyr ; whose death is a just cause of Gods anger against his Persecutors , though Gods anger bee no cause at all of his death .

But some man may say , that the truth of these words [ who loved me and gave himselfe for me , ] being spoken by Paul of himselfe , and in his person of every Christian , might be certainely knowne unto Paul . Because hee might bee assured of this truth by the meanes of some revelation made unto him thereof ; for either Christ whom hee had heard and seen ; or God who revealed Christ unto him , might also reveale this truth unto him . But you that were borne some hundred yeares since the death of Christ , and have no revelation touching any such love of Christ toward you : how can you for your part certainely know and bee assured concerning your selfe , that Christ loved you , and gave himselfe for you ?

Hereto I answer . That this saying is also true of mee , I certainely know and am assured from hence , because my name is written in Gods last Will and Testament , that Christ loved mee and gave himselfe for mee . Yet I find not my name written there by my proper Christian and sir-name : but by an appellative or common name of mine , which unto mee is farre better and more certaine then my proper name . For I certainely know of my selfe , that I am a Believer in Christ , and am truely called by that name ; and under that name I finde it written of mee , that Christ loved me , and dyed for me ; John 3.16 . God so loved the world , that he gave ( to death ) his onely begotten Son ; that whosoever believeth in him , should not perish , but have everlasting life . And againe , Rom. 3.21 . But now the righteousnes ( i. e. the kindnes ) of God without the Law is manifested , being witnessed by the Law and the Prophets : even the righteousnesse ( or kindnes ) of God , which is by faith of Jesus Christ , unto all and upon all them that believe . Being justified freely by his grace , through the redemption that is in Jesus Christ , whom God hath set forth to be a propitiation through faith in his bloud . Christ then dyed for all Believers whatsoever , of what Nation and what age soever ; not onely for those who lived in that age wherein hee dyed , but for all those also who should afterwards live in any age whatsoever . Now because Christ for certaine dyed for all Believers , and I for certaine am a Believer : therefore for certaine Christ dyed for mee . And if this Reasoning be not right , there is no reason why man should bee accounted a reasonable creature : or if this Reasoning breed not certainty , man can have no certainty in any knowledge ; and consequently he cannot bee certaine that himselfe is a man ; much lesse can hee bee certaine that any thing is doubtfull .

This nomination of mee by the common name of a Believer , is fully sufficient to convey unto mee a proper right to everlasting blessednesse . My Father by his last Will setled his estate upon my elder Brother and upon his heires : but my Brother dying without issue , I came to enjoy my fathers estate . Because I was named to it in his Will ; yet not by my single or proper name , but by my appellative or common name of Heire ; for collaterally by my birth I was heire to my Brother . But because this is a parable , therefore it is not necessary , that the Argument of it should agree with the thing it should argue , in every particular circumstance ; but it shall suffice that it hold in the maine purpose and scope of it . My heavenly Father by his last Will setled the Kingdome of Heaven upon Christ my elder Brother and upon his Heires ; and heereby the inheritance of Heaven is assured unto mee . Because in Gods Will I am named to it ; not by my single or proper name , but by my appellative or common name of heire to Christ ; for having God my Father by faith , I consequently become Brother to Christ and co-heire with him . And an heire by faith , when the Testator is pleased so to assigne it , is jurally as sure as an heire by birth ; and in the case present much surer : because the assignation is universall to all in generall , Whosoever believeth in Christ shall not perish , but have everlasting life . And the righteousnes of God , unto all and upon all them that believe . If therefore a common name written in mans will be of force to convey and assure an estate : much more shall it doe the like in Gods Will .

Oh my deare and blessed Lord , who hast loved mee , and given thy selfe for mee , and therefore wilt give mee any thing else beside ; grant mee the spirit of thy love , that thine to mee may beget mine to thee : But let mine bee a soveraigne love to adhere to thee against all the world ; and let it bee a diligent love , not in word but in deed , to serve thee faithfully in all thy commands . Grant mee also the virtue of thy death , to worke in mee my death to sinne ; that as thou for my sake didst lay downe thy life , so I for thy sake may lay downe my sinne . Let the sprinkling of thy blood fall upon my heart , to withdraw mee from the course of the world , to cleanse mee from all vaine conversation , to purifie mee from sinne and iniquity , to consecrate and dedicate my soule to holynesse ; that as Adams sinne made mee guilty , so thy death may make mee holy . And when my naturall death approacheth , seeing thou hast tasted death for mee , bee pleased to succour mee at the houre of mine : Let mee not feare , or grieve , or grudge to dye , but answering the way of thy love , let mee give my selfe for mee ; and then Lord Jesus receive my spirit , for which thou didst vouchsafe to dye .

VERSE . 21.

Text. I doe not frustrate the grace of God : For if righteousnesse come by the Law , then Christ is dead in vaine .

Sense .

I do not frustrate the grace of God . ] i. e. I make it not vaine or voyd , by despising or rejecting it , in attributing that blessing unto Gods Law , which proceedeth from his grace .

For if righteousnesse come by the Law . ] i. e. If the Right whereto Gods righteousnesse ( or kindnesse ) justifieth , come by the Law ; or if Justification come by the Law , as an effect of the Law .

Then Christ is dead in vaine . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. dyed without a cause ; then Christ who dyed on the Crosse to settle that Will and Testament of God whereby this Right was conveyed , dyed without a cause : or there was no sufficient reason why he should so dye .

Reason .

These words containe the third and last Argument in this Chapter , whereby he proves the Negative of his principall Assertion concerning Justification , that A man is not Justified by the works of the Law ; and consequent ] y that he himself was not so justified . For the Apostle according to his former personation , continueth his argument in his owne person ; concluding his Negative from an absurdity which must necessarily follow upon the contrary Affirmative of it . For if I am justified by the workes of the Law ; then it must needs follow , that thereby I doe frustrate or made voyd the grace of God : because the Law of God and the Grace of God make such opposite titles , that if I claime by his Law , I must needs disclaime his Grace . The Necessity of this consequence he further declares and confirmes by instancing in the gracious Meanes , whereby this divine Right of Inheritance to Blessednes is conveyed and setled upon me ; namely by the bitter death of Christ upon the Crosse , wherein God shewed the riches of his grace , when by the death of his owne Son he testified and confirmed that Will and Testament , wherein this Inheritance was devised unto mee . For if my Right of Inheritance came by reason of the Law , then Christ who died to settle this Right upon me , dyed without any cause on Gods part , and there was no sufficient reason why his Father who so dearly loved him , should expose him unto death , much lesse unto such a bitter death ; if therefore I frustrate the death of Christ , I thereby also frustrate the grace of God . And for this argument from Gods grace , hee seemes to take occasion from the last words of the former verse , wherein hee mentioned the love of Christ ; because all grace is love .

Comment.

Frustrate , ampliated to 4 senses ; which really are the same . Grace put for it selfe , and for all the effects of it . Of Justification the Matter , the Title , the Tenure , the Author , the Motive is meere Grace . The Nature of grace , in 2. things . Testimonies for it . No causes for it : Yet reasons 5. 1. From Gods gift . 2. from his good pleasure . 3. from his goodnes or kindnes . 4. from his Mercy . 5. From his Will and Testament . Gods grace is rich . Testimonies hereof , and Reasons 3. 1 It is without cause . Not from Merit , nor Request , nor Inquiry , But from Gods proper motion , According to his owne will , which otherwise were not his but ours . 2. Rich for the Effect , of Alliance , and Inheritance seated most gloriously . 3. For the Meanes , which was costly , & precious . Why Grace is not caused by my Works , nor by my Will : but is onely Gratis for Thankes , 〈◊〉 what 〈◊〉 are . Yet they follow not necessarily & why not . Grace how frustrated . Righteousnesse put sometime for Uprightnes , Faithfulnes , Kindnes . Heere for a Right : For so it is taken in the Old Testament : So in the New : And sometime is so Englished . So also here and why . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies without desert , here without cause . Christs death ampliated to his other actions , Especially to his Resurrection . Causes of Christs death fit to be knowne ; the ● Causes humane , the Divine , which must be : 1. Consequent to Gods grace . 3 Respective to the New Testament . and so they are chiefly 3. which was very necessary , & done very sufficiently , and very solemnly , and why so ; from Reason , and testimonies of Scripture . 2. To Confirme it , which also was necessary , & Effected : Yet not by the Testator in his owne person : But in the person of his owne Son . Which assures my Right , and argues the love of God and of Christ . Hence is the Bloud of the New Testament opposed to that of Abel , and to that of the Old Testament : and is farre more holy . 3. To Execute it , for this is the Life of a Testament , and a Bond upon the Executor , who of the New Testament was Christ , whereof the Reasons , and the Testimonies from Scripture . Christ a vested Executor for his Inheritance , Power , Honour , and Office , But upon the Condition of his Death , a Condition strange : Yet Possible and Necessary . for 2 reasons . 1. For his owne Inheritance , which otherwise he could not enter . 2. For discharge of Legacies . Hence he is the Captain of Salvation , and Author of Salvation . Hence at his Ascention he fulfilled Gods Will , in giving gifts to men . Hence our Expiation , our Consolation , our Resurrection , and Glorification . Hence Christs doctrine for the Necessity of his death ; whereof the causes remote were many , yet all subordinate to the three forementioned : But the Remission of sins is most mentioned , and the Reason . The force of Pauls argument . The effect of a Testament . Gods two Testaments are different , and therefore are Repugnant . The Old not in force , because it was faulty or else Pauls argument is so , and Christ dyed without cause . Arguments of Gods grace for the Effect of it , and the Meanes , which was Rich , Requiring my Faith , and Hope , and Love . It comes not by the Law , but is opposed to it .

I Doe not frustrate the grace of God . ] The Greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. I doe not despise , reject , disanul , or bring to nothing the the grace of God ; for these foure ways the word is Englished elswhere , and in this place only is rendred frustrate . As Luke . 10.16 . Hee that heareth you , heareth mee , and ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) hee that despiseth you , despiseth mee . And Marc. 7.9 . And hee sayd unto them ; full well ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) yee reject the commandement of God . And Gal. 3.15 . Though it bee but a mans Testament , yet if it bee confirmed , no man ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) disanulleth or addeth thereto . And 1. Cor. 1.19 . I will destroy the wisdome of the wise , and ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) I will bring to nothing the understanding of the Prudent . And all these foure wayes the word signifieth heere : Because these severall senses are not really different ; but are either in a maner the same , or else one consequent to the other . For what I despise , that also I reject ; and what I reject , that I disanull or bring to nothing in effect , by making it frustrate or void in respect of any use or benefit to my selfe . If therefore I frustrate or make voyd the grace of God , from having that effect upon mee , which God purposed towards mee , I disanul his grace or bring it to nothing ; which argues my refusall of it to reject it ; and my rejection argues my contempt of it , that I disesteeme or despise it .

Concerning the nature of Gods grace , what it is , wee have spoken somewhat before , cap. 1. vers. 6. where the Reader may peruse it . Heere therefore wee shall consider that effect of it , from which the Apostle argueth and reasoneth in this place ; for heere the word is put by way of metonymy or transnomination for all those effects both mediall and finall , whereof Gods grace is the originary and primary cause . The Right whereto I am justified is a divine state of alliance and inheritance to bee the sonne and heire of God ; for this is the Matter of my right . The Title whereby I acquire or have this Right , is only my Faith to accept it ; for my Faith is a meane procreant cause on my part , whereby I receive this Right . The Tenure whereby I continue or hold it , are the Duties and Services of holinesse , or the good workes of love ; for these are a meane cause conservant on my part , that my right may not escheat or bee forfeited . The principall person who imputeth , deriveth , or conveyeth this right unto mee is God the Father ; for who but God as the principall Agent , can make mee the sonne and heire of God ? The Motive inducing God to impute or convey this Right unto mee is his meere Grace ; I meane that inward affection residing in God , which is his goodwill , love , favour , mercy , and kindnesse ; for all these are really the same , but rationally different in respects . So that my title on Gods part is Gods meere grace , which is the supreame or prime cause , having no other cause above or beyond it .

The cause why every Believer is the sonne and heire of God is because God in his last Will and Testament hath so devised or promised it . And the cause why God in his Will made this devise or promise , is his meere Grace , i. e. his love or goodwill to dignifie a person who deserves it not . For Gods love is his good-will to benefie or doe good ; and when the benefit done is a dignity or honour to the receiver , and the receiver a person who deserves it not , then such Love of God is his Grace . My alliance with God to bee his sonne and heire , hath it not in it there ●o qualities ? The one , that it is an high dignity and honour unto me ; the other , that it is far beyond my desert . For no man can deserve to bee borne of his Father , or after hee is borne to bee made the sonne of another : But the onely cause of a sonne is love ; and the onely cause to bee made the sonne of God , is the grace of God : Because to bee made the sonne of God , is the greatest dignity and honour in the Wold ; for thereby mans dignity approacheth to the Majesty of the most high God ; who though by reason of his power hee bee the Father of all , yet by way of grace he is not so .

My Justifying therefore unto this alliance with God , is by the Scriptures attributed to the grace of God , Rom. 3.24 . Being satisfied freely by his grace , through the redemption that is in Jesus Christ . And Rom. 4.16 . Therefore it is of faith that it might bee by grace to the end the promise might bee sure to all the seed ; what is the thing that is of faith ? The divine inheritance to bee made the heires of God ; as it appeares in the words preceding , vers. 13. and 14. And Ephes. 1.6 . To the praise of the glory of his grace , wherein or whereby ) hee hath made us accepted in the beloved , i. e. Whereby hee hath justified us , or made us co-heires with his beloved sonne . And Ephes. 2.4.5 . But God who is rich in mercy for his great love wherewith hee loved us , even when wee were dead in sinnes hath quickned us together with Christ ; by grace yee are saved , i. e. The cause of your present right to future salvation , is the grace of God . And Tit. 3.7 . That being justified by his grace , wee should bee made heires according to the hope of eternall life , i. e. The cause of our Justifying is Gods grace , and the effect of it is , that thereby wee are made heires of eternall life ; and because wee are heires , wee have good reason to hope for it ; for who can have better hope of any thing then an heire hath of his inheritance ? These are the chiefe authorities from the Scriptures to testifie this truth , that our inheritance is by grace . Causes to prove it , there are none ; for wee sayd , that Gods grace was the highest cause , which had none above it ; and therefore this verity must needes bee a principle , and consequently cannot bee proved ; for hee abuseth a principle who attempteth to prove it . Yet there are reasons that may argue and perswade it ; and they being grounded on Scripture , are chiefely these five following .

1. Because this Right comes from Gods gift . John 4.10 . If thou knewest the gift of God . i. e. everlasting life which comes from Gods gift ; for so the Well of water is interpreted at the last words of the 14. verse following . And Acts 11.18 . Then hath God also to the Gentiles granted repentance unto life . i. e. then hath God given them the benefit or fruit of repentance which is eternall life ; for the originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. given : yet it is Englished well enough , because every grant is a gift . And Rom. 5.15 . But not as the offence , so also is the free gift ; for if through the offence of one , many bee dead , much more the grace of God and the gift by grace , which is by one man Jesus Christ , hath abounded unto many : here unto eternall death , the cause whereof was the offence or sin , is opposed eternall life the cause whereof is grace , for it is a gift by grace . And Rom. 6.23 . But the wages of sin is death : but the gift of God is eternall life , through Jesus Christ our Lord . i. e. The cause of our present guiltinesse unto eternall death is sin , whereof death is the wages : but the cause of our present right unto eternall life is not our holinesse , but Gods grace whereof life is the gift ; and that gift is conveyed unto us by the meanes of Jesus Christ . And Heb. 6.4 . It is impossible for those who were once inlightned , and have tasted of the heavenly gift . i. e. who have had the knowledge and have felt the joy of their inheritance to blessednes , which is no earthly purchase , but a heavenly gift proceeding from God . Now the fountaine or cause from which gifts and grants proceed is not Law and justice , but grace and favour ; for what else is a gift or grant , but an act of grace ?

2. Because it commeth from Gods good pleasure . Luk. 2.14 ; Glory to God in the highest and on earth peace , good will towards men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. good pleasure towards men ; q. d. Let the God of Heaven be glorified , for that blessednesse on earth , descended from his favour or good pleasure towards men , which he hath abundantly testified by sending his son to be their Saviour . And Luke 12.32 . Feare not little flock ; for it is your Fathers good pleasure to give you the Kingdome . i. e. feare not the want of food and raiment ; for God is your Father , and therefore will give it you ; and more then so ; for he will also give you the Kingdome of Heaven ; for the blessing thereof comes from his gift , and that gift proceeds from his good pleasure . And Ephes. 1.9 . having made knowne unto us the mystery of his Will according to his good pleasure , which he hath purposed in himselfe . i. e. That Will and Testament of God , wherein we are made heirs to the inheritance of Heaven , was a long time a mystery and concealed in secret : but is now published and made knowne unto us ; and this is according to his good pleasure which he purposed in himselfe , first for the making of that Will , and after for the publishing of it . Now that which proceeds from the good pleasure of any person , is not an act of Law and justice , but of Grace and favour : for matters of Law and justice leave not a man to his good pleasure , but oblige him to that which Law and justice require to be done .

3. Because it comes from Gods goodnes or kindnes . Rom. 11.22 . Behold therefore the goodnesse and severity of God : on them which fell , severity : but towards thee , goodnes , if thou continue in his goodnes ; otherwise thou also shalt be cut off . i. e. The Jews were once in the state of alliance with God , to be his children and people : but because they fell from their obedience , God cut them off ; and their excision proceeded from Gods severity : but Gods election of thee in their room proceeds from his goodnes or kindnes towards thee , if thou continue in that state wherinto his goodnes hath grafted thee ▪ otherwise thou also shalt be cut off with the like severity . And Eph. 2.7 . And hath raised us up together , and made us sit together in heavenly places in Christ Jesus ; that in the ages to come hee might shew the exceeding riches of his grace , in his kindnesse towards us , through Christ Jesus . i. e. God hath raised Christ from the dead , and hath seated him in Heaven ; and in him he hath given us a precedent of our future possession there , to be raised as he was , and to be seated as he is ; for he was raised and seated there to him and his co-heirs . i. e. to all believers in him : that in the world to come after the Resurrection , God might shew and impart unto us the exceeding riches or abundance of that blessednes , which proceeds from the abundance of his grace and kindnes towards us , through the means of Jesus Christ . And Tit. 3.4 . But after that the kindenesse and love of God our Saviour toward man appeared . i. e. Those benefits whereby God is the Saviour of man , proceeds from Gods kindnesse and love toward man . Now Gods goodnesse or kindnesse is really the very same thing with his grace ; for his grace is that inward affection from whence his outward kindnesse floweth , as the effect thereof .

4. Because it comes from Gods Mercy or Pity , Rom. 11.30 . For as yee in times past have not believed God , yet have now obtained mercy through their unbeliefe : Even so have these also now not believed ; that through your mercy , they also may obtaine mercy , i. e. As heeretofore yee Gentiles were Infidells or Unbelievers ; yet now have believed upon the Jewes unbeliefe : So now the Jewes are become unbelievers , that upon your beliefe , they may bee provoked to believe . Hee calls beliefe mercy ; because the thing believed , and the act of believing proceed from Gods mercy . And Tit. 3.5 . Not by workes of righteousnesse which wee have done , but according to his mercy hee saved us , by the washing of regeneration , and renewing of the Holy Ghost , i. e. Our finall salvation which God hath decreed or devised unto us , and our Sanctification in regenerating or renewing us by his holy Spirit , which is the meanes to the former end , proceedes not from any workes of ours , which wee had done before , according to any righteousnesse that was in us : But our right thereunto proceedes from Gods worke , as an act of his mercy . And 1. Pet. 1.3 . Blessed bee the God and Father of our Lord Jesus Christ , which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Jesus Christ from the dead , to an inheritance incorruptible , &c. i. e. Blessed bee God who by the Resurrection of Christ hath begotten and wrought in us a lively hope of eternall life , which is an inheritance incorruptible : All which proceedes from the abundance of his mercy . Now all Mercy is Grace , though all Grace bee not Mercy : But when grace is so affected with the misery of a miserable person , that thereby she is moved to relieve him from his misery , then grace becomes mercy : Because all mercy is grace to a person in misery .

5. Because it comes by Gods Will and Testament , John 1.13 . Who were borne not of blood , nor of the will of the flesh , nor of the will of man , but of God , i. e. Believers are made the sonnes of God , not by generation or birth from the will of flesh and blood : Nor by any adoption from the will of man : But by that adoption which is from the Will and Testament of God . And Ephes. 1.5 . Haveing predestinated us unto the adoption of children by Jesus Christ to himselfe , according to the good pleasure of his Will , i. e. Our adoption to bee the sonnes of God , and the co-heires with Christ by meanes of Christ is predestinated , ordained , or devised unto us , according to that good pleasure of God , which hee hath expressed in his Will and Testament . And in the same Chapter , vers. 11. In whom also wee have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne Will. i. e. In or through Christ we are made co-heires with Christ unto blessednes , wherto we are predestinated , instituted , and ordained by God , who performeth all things according to that purpose , counsell , or meaning of his , which he hath expressed in his Will and Testament . Now things conveyed or devised by Will and Testament are not debts and duties whereto the Testator is bound by Law and justice : but are gifts and Legacies proceeding from his grace , favour , and kindnes towards those Legataries , unto whom they are devised ; for hence it is , that Wills require a favourable construction or interpretation , because they containe matters of favour .

And Gods grace wherby I am justified unto this Right , is rich grace . For that is a frequent attribute wherby the Scripture doth commend and magnifie the greatnes , plenty , and abundance of Gods grace , by stiling it the riches of his grace . As Rom. 11.12 . Now if the fall of them be the richesse of the World , and the diminishing of them the richesse of the Gentiles . i. e. The fall of the Jewes is the occasion of Gods grace , and of the riches or abundance thereof unto the Gentiles , and unto all the world besides . And Ephes. 1.7 . In whom wee have redemption through his bloud , according to the riches of his grace , wherein he hath abounded towards us . And Ephes. 2.7 . That in the ages to come , he might shew the exceeding riches of his grace , in his kindnesse towards us through Jesus Christ . i. e. the exceeding plenty and abundance of his grace ; for although grace and kindnesse be really one and the same thing : yet after the word grace , the Apostle addeth the word kindnesse ; that by the abundance of his words , he might signifie the abundance of Gods grace . Certainely sin aboundeth in the world , and hath done so in all ages ; yet grace doth over-abound it ; Rom. 3.20 . The Law entred that the offence might abound : but where sinne abounded , grace did much more abound . i. e. After the Law was given , the event was , that sin abounded : and after sin had abounded , the event was , that grace did super-abound , by over-reigning , over-ruling , and overcomming sin : because God by his grace doth not only forgive eternall death which is the punishment of sin : but over and above he doth give us a right unto eternall life , by justifying us thereunto through Christ ; as it there followeth in the next verse ; That as sinne hath reigned unto death , even so might grace reigne through righteousnesse ( through a Right ) unto eternall life . And this richnesse or greatnesse of Gods grace appeares from three grounds .

1. Because Gods grace is without a cause . There was no cause moving God to justifie me ; for as we sayd before , his grace is hereof the supreame or prime cause , having no other cause above or beyond it to actuate or move it . What moved God to bee so gracious unto mee , as to predestinate or devise unto mee in his last Will and Testament , this divine state of alliance and inheritance with him ? Certainely , no Merit or desert of mine moved him ; for it was not for any worke or other act of mine , which I had done , or which God foresaw I would doe , that could deserve this grace . Because Gods grace and my workes are in respect of causality so inconsistent and contrary , that they cannot both concurre as causes procreant of the same blessing : But the claime by one , doth necessarily exclude the other . For if it bee by workes , it is of debt , and then it cannot bee of grace , Rom. 4.4 . Now to him that worketh , is the reward reckoned , not of grace , but of debt . But if it bee by grace , it is of gift , and then it cannot bee of workes , Rom. 11.6 . And if by grace , then it is no more of workes , otherwise grace is no more grace . No Petition or Request of mine moved him ; for I never made any motion or suit for it ; neither was it my counsell or advice , that God should devise this Legacy unto mee ; for Rom. 11.34 . Who hath knowne the minde of the Lord , or who hath beene his counsellour ? Neither had I any existence when Gods Will was framed . Lastly , no inquiry or seeking of mine moved him heereto ; for I never asked after it , nor desired it , and I had no desire to it , because I had no knowledge of it ; hence saith God in respect of his grace , Rom. 10.20 . I was found of them that sought mee not , I was made manifest unto them that asked not after mee . And when by the preaching of the Gospel , God sought mee , asked after mee , and called mee to accept his grace , I was hardly perswaded to believe and receive it . And unto this day many Nations cannot bee perswaded of it ; yea some Christians are not rightly and fully perswaded of it .

But God was heereto moved of his owne meere and proper motion , wherein the will of his grace was the prime cause or first mover . For according to the good pleasure , purpose , and counsell of his owne Will , hee predestinated or devised this Legacy unto mee , Ephes. 1.11 . In whom wee have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his owne Will. For in all Testaments , what other cause is there of the Legacies therein devised , but only the will and purpose of the Testator ; whose Testament is in that respect called his Will ? But if the Legacies proceed from the Will of the Legataries , then to speake properly , the Testament is their Will , and not the Will of the Testator . And although among men it may fall out , that the Testator may bee moved to some Legacy by the Petition of the Legatary , or by the intercession of some friend : Yet with God it cannot bee thus ; because his Will was made from the foundation of the World , before the existence of any person interessed who could sollicite or move him thereupon . Now that Grace which hath no cause moving it , but moves of its owne free accord , is farre more rich and gracious then that grace which hath a cause , which is sollicited and moved by the importunities and petitions of the Receiver . For as an Injury done without cause is the more malicious , so a kindnesse without cause is the more gracious ; whereas grace begged is but beggerly grace .

2. Because the Effect of Gods grace , is rich . That effect is my divine Alliance and inheritance to bee the son and heyre of God ; and certaynely such a state must needes bee a rich condition . For when David was sollicited to an alliance with King Saul , his Answer was , 1. Sam. 18.23 . Seemeth it to you a light thing to be a Kings sonne in law ; seeing that I am a poore man and lightly esteemed ? And can it seeme a light thing to mee to bee made the sonne and heyre of God ; seeing that I am a sinfull man , who stand condemned to death ? Is not the grace infinitely greater , for man to bee made the sonne of God , then for David to bee made the sonne of Saul ? And the future Inheritance which God hath prepared for mee is so glorious , that the plenty or richnesse therof , is both ineffable which no tongue can expresse , and incomprehensible which no heart can imagine ; for it cannot enter the eye or the care , which are the senses that should convey it to the heart ; 1. Cor. 2.9 . Eye hath not seene , nor eare heard , neither have entred into the heart of man , the things that God hath prepared for them that love him . Yet of the City wherein I shall bee seated John had a vision , wherein hee saw the richnesse of it , Revel. 21.10 . That the walls were made of pretious stones , the gates of pearle , the streets of pure gold transparant as glasse , the light of the City was the glory of God and of the Lambe ; and they two were also the Temple of it . Certainly the Inhabitants of such a City must needs be , not only rich , but very glorious ; and therefore Gods grace in translating mee from the grave , which is the den of death and rottennesse , to seat mee in heaven , which is the mansion of joy and blessednes , must needs be very gracious .

3. Because the Meanes was rich , whereby the former effect is wrought . That meanes was the Death of Christ upon the Crosse ; for the Meanes of his death , my alliance and inheritance with God is conveyed unto me ; a Meanes certaynly very gracious , arguing the admirable and singular love of God towards me . For it cost God that person who was most deare unto him , even his owne and only begotten sonne , whose bloud was spilt and spent out to convey the effect of this grace unto mee : and that bloud was expended not by an ordinary death , but by the bitter , painfull , and shamefull death of the Crosse , whereon he suffered in the condition of a malefactour , and of a cursed person . Hence we are sayd to be Gods Purchase , which he bought at a price , 1. Cor. 6.20 . Ye are not your owne , for ye are bought with a price . And for the purchase of us , hee payd very deare ; for the price wherewith wee were bought , was the price of bloud , Ephes. 1.7 . In whom we have redemption through his bloud . And the bloud of our redemption was precious bloud , 1. Pet. 18.19 . Ye know that ye were not redeemed with corruptible things , as silver and gold , from your vaine conversation received by tradition from your fathers , but with the precious bloud of Christ . For the bloud of Christ must needs bee precious , because it was the bloud of God . Act. 20.28 . Take heed therefore unto your selves — to feede the Church of God , which he hath purchased with his owne bloud . And the cause why God expended that bloud , was his meere grace according to the richesse and abundance of it ; Ephes. 1.7 . In whom wee have redemption through his bloud , the forgivenesse of sinnes , according to the riches of his grace , wherein hee hath abounded towards us . Now that grace which is so chargeable to the donour , that it costeth bloud , must needs be rich and costly .

My workes then are not the cause of Gods grace ; because his grace is heerein the supreame and prime cause , that hath no cause but is without cause : and because grace is not grace if it be of workes , though it bee grace when it is granted upon request : and because the poorenesse of my workes can never cause the richnesse of his grace . But contrarily , Gods grace is the cause of my workes , if I have any that are good ; for his grace is the cause of my alliance with him ; and my alliance with him , is or should be , the cause of my good workes . Neyther is my will the cause of Gods grace , because God had first a will to give it me , before I had any will to have it ; and he first called me to take it , before I ever called upon him to aske it . For in order both of nature and time Gods grace is first , and is first given me for this purpose , namely to prepare and produce in me those workes of holinesse , which is my gratefulnesse or thankefulnesse for his grace : for hence , John 1.16 . Gods grace is called grace for grace . i. e. grace for thankes : for the word grace doth signifie an antecedent kindnesse done , and the subsequent thankefulnesse due for that kindnesse ; and it is a frequent elegancy in Scripture , to repeat sometime in one sentence the same word in another sense , when it commonly beareth two senses . Which thankfulnesse to God for his grace , I can no otherwise really expresse , but by my workes of holinesse ; for that holinesse which in respect of his Law that commands it , is my obedience ; the very same in respect of his grace which requires it , is my thankfulnesse . Likewise Gods love was first , and first shewed , to prepare and produce my love ; for God loves mee , not therefore because I first loved him : But contrarily , because God first loved mee , therefore I must and doe love him , 1. John . 4.19 . Wee love him , because he first loved us .

And it goeth very well and happily with mee , if Gods grace have this effect upon mee , to bee seconded and followed with my workes of holinesse , by way of gratefulnesse for his grace . For this effect doth not follow necessarily , but onely contingently , which may bee or may bee not : Seeing too manifest it is , that in some men it followeth not : Because otherwise Gods grace could not bee frustrated , which the Apostle heere supposeth . Yet I must constantly note , that although my workes of holinesse bee not the cause procreant to produce the existence of Gods grace towards mee : Yet they are the cause conservant , to maintaine the continuance of it ; because otherwise his grace will bee frustrated . Seeing then Gods grace is on Gods part the cause of my Justification unto this divine alliance and inheritance with him ; if therefore unto my workes I ascribe that cause which belongs unto his grace ; doe I not heereby frustrate the grace of God , by denying it that effect which properly it doth produce ? Am I not heereby a Rejector and a Despiser of Gods grace , as a thing superfluous and needlesse ? And consequently am I not an ungratefull and an ungracious wretch , to magnifie the poorenesse of my workes above the richnesse of his grace ? Seeing unto workes of holinesse I stood bound before by the Law of nature as I am Gods Creature , though hee had conferred upon mee no such grace of alliance as to make me his son and heir .

For if righteousnesse come by the Law . ] A further confirmation and illustration of this last argument in the former clause of this verse , comprising withall a prevention of a tacit objection . An Objection . For by reason of his former words , some man might say ; why doe you speake of frustrating the grace of God ? Should you frustrate his grace , if your right of inheritance should bee conveyed unto you by Gods Law , and not by faith in Christ ? The Answer . Heereto his Answer is affirmative ; that thereby he should frustrate Gods grace ; for ( saith hee ) if the right of inheritance come by the Law , then Christ dyed without a cause ; and consequently the riches of Gods grace , which appeared by the meanes of Christs death , should bee made frustrate and void .

The word Righteousnesse in reference to God , doth often signifie that vertue of God , which is his Uprightnesse , whereby all his actions are just and right , according to that holinesse , which unto him is naturall . Sometime it signifieth his faithfulnesse in keeping and performing that promise which hee hath made : But more frequently it signifieth his kindnesse , which went before his promise , and was the cause why hee made it . For why doth God keep his promise ? The reason is , because he is just & faithful : but why did he first make his promise ? the reason is , because he is kind and gracious . Of the word Righteousnesse in this latter sense , we spake somewhat largely before in this Chapter , verse 16. But heere in this verse the word signifies jurally , for that right of alliance and inheritance , which on my part is the effect or consequent of Gods kindnesse to mee , and whereto his righteousnesse or kindnesse doth justifie mee : All which amount in one word unto Justification ; as if the Apostle had expressed it thus ; if my Justification , or the right whereto Gods kindnesse doth justifie , come by the Law . For Gods kindnesse , his Justfying , and my Right thence resulting , are in this respect either put for the other : Because they are all concurrent unto one and the same purpose ; for his righteousnesse or kindnesse is the cause whereof my Right is the effect ; and his Justifying is the act whereby ( through the meanes of my faith ) his kindnesse doth convey this Right unto me .

That therefore wee may heere performe what was before intimated in this Chapter , vers. 16. Wee are to observe , that the Hebrew word Zedakah in the Old Testament , and the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the New , which in our Translations are commonly Englished by the word Righteousnesse , doe many times signifie the Latine word Jus , whereof the English is a Right , Interest , or Claime . As Gen. 15.6 . And Abraham believed in the Lord , and hee counted it to him ( Zedakah ) for righteousnesse ( or a Right ) i. e. God upon Abrahams faith conveyed unto Abraham a right to the blessing which God had promised . And Gen. 30.33 . So shall ( Zidkathi ) my righteousnesse ( or right ) answer for mee in time to come , when it shall come for my hire before thy face . q. d. All the yong ones of the flock which shall fall out to bee spotted , shall bee my hire for keeping the flock ; and my Right to these shall answer your question concerning my future wages ; for if you finde with mee any other then such , let it bee theft in mee . And Psal. 35.27 . Let them shout for joy and bee glad , that favour ( Zidki ) my righteousnesse , i. e. my right , or ( as it is there translated ) my righteous cause . And Proverb. 16.8 . Better is a little ( Bizdekah ) with righteousnesse , i. e. with right ; for the words following require that sense ; then great revenues without right . And Esay . 5.23 . Which justifie the wicked for reward , and take away ( Zedakah Zaddikim ) the righteousnesse of the righteous from him , i. e. the right of the righteous from him ; for no man can take away the uprightnesse or morall righteousnesse of the righteous from him ; but his jurall right may be , and many times is taken from him .

Likewise in the New Testament the Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth many times signifie a right . As Heb. 11.7 . And Noah became Heire ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the righteousnesse which is by faith , i. e. of the right which hee accepted by his faith ; For the matter whereto a man becomes heire is some right , interest , or claime , and not uprightnesse or morall righteousnesse ; because such righteousnesse is not inheritable or deviseable to bee conveyed from one person to another , as Rights and Interests may and doe . And Rom. 4.4.5 . Now to him that worketh , is the reward not reckoned of grace , but of debt ; but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) for righteousnesse , i. e. for a Right ; for it hath reference to the thine former words , Reward , Grace , and Debt ; which are jurall tearmes concerning matters of Right , and plainely teach us this comparison , betweene the Laborer and the Believer ; who agree in this , that both have a good right , interest , or claime , the Labourer to his wages , and the Believer to his promise . But in this they differ , that the Labourer by title of his worke hath a right to his wages , and his right is of debt : But the Believer by title of his faith hath a right to his promise , and his right is of grace . And in the same Chapter , vers. 11. And Abraham received the signe of circumcision , a seale ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of the righteousnesse of the faith , which hee had being uncircumcised ; that hee might bee the Father of all them that believe , i. e. A seale of the right which hee had by faith being uncircumcised ; for a seale is not a signe of uprightnesse or morall righteousnesse , but of a right , interest , or claime ; and the right sealed unto Abraham is heere specified , That hee might bee the Father of all them that believe ; which condition in Abraham was not a morall righteousnesse , but a jurall right of dignity . And againe , vers. 13. For the promise that hee should bee the Heire of the World , was not to Abraham , or to his seeds through the Law , but ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) through the righteousnesse of faith , i. e. through the right which hee had by faith ; for it hath reference to the two former words , Promise and Heire , which are jurall tearmes proper to matters of right ; for a Promise is an act which maketh a Right , and an Heir is a person who hath a right . The like sense the word Righteousnesse beareth in divers passages of that Epistle , the recitall whereof would prove too numerous and tedious .

Yet for our further confirmation heerein , wee may take notice , that in the Old Testament the Hebrew word Zedakah doth not onely signifie a right , but in King JAMES his translation is sometime so Englished ; As 2. Sam. 19.28 . For all my Fathers house were but dead men before my Lord the King : yet didst thou set thy servant among them , that did eate at thine owne table ; ( mah iesh li Zedakah ) what right have I therefore yet to cry any more unto the King . The Right heere mentioned is the right of Inheritance which Mephibosheth had to his Land , whereof he stood then disseised by the treachery and calumny of Ziba ; as it appeares by the words following . And Nehemiah 2.20 . Then I answered them and sayd unto them ; the God of Heaven he will prosper us ; therefore we his servants will arise and build : but you have no portion ( Uzedakah ) nor right , nor memoriall in Jerusalem . The Right heere mentioned was a Right of Inheritance or of some speciall Priviledge , which the three persons to whom hee spake could not clayme : because they were not Jewes but Strangers ; for Sanballat was a Samaritan , Tobiah an Amonite , and Geshem an Arabian . And Psal. 9.4 . For thou hast maintained my right and my cause , thou satest in the throne Judging ( Zedek ) right . And Psal. 17.1 . Heare ( Zedek ) the right , O Lord , attend unto my cry . Thus the Hebrew word Zedakah , the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the English righteousnesse , doth many times signifie a Right , and is sometime so Englished .

Now that the same word doth also signifie a Right here in the Text which we have now in hand , though here it be not so Englished , it playnly appeares from a parallell place in the next chapter following , verse 18. For if the Inheritance be of the Law , it is no more of Promise . For first , both these sayings carry the same sense : because every Inheritance is a Right , though not contrarily , every Right is not an Inheritance ; for there be divers other Rights besides Inheritances . But an Inheritance is one speciall kind , and indeed the best kind of Right , when it comes to be in possession : because it is an universall and perpetuall Right extended to a whole estate for ever . What therefore in one place is meant by the generall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Right : the same is expressed in the other by the speciall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Inheritance . Secondly , both these sayings carry the same reason : because in both places hee argues for one and the same conclusion ; namely that a man is not justified by the Law ; which hee proves from the severall absurdities , which upon a supposall of the affirmative will necessarily follow ; for if a man be justified by the Law , or if his right come by the Law ; or if his Inheritance be of the Law , ( for all these sayings are all one in effect ) then all is frustrate , voyd , without cause , and of no effect ; for the grace of God is frustrate , faith is made voyd , the death of Christ is without cause , and the promise is of no effect . For when he saith It is no more of Promise , hee seemes to say , The Promise is of no effect : for so hee sayth expresly in a place paralell to both these , Rom. 4.14 . For if they which be of the Law be heires , fayth is made voyd , and the Promise made of no effect .

Then Christ is dead in vaine . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Dyed without cause . This is the absurdity which will necessarily follow upon the former supposition , that the right to blessednesse commeth by the Law . The Greeke Adverbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not signifie in vaine ; for that is in vaine which is without effect : neither is it elswhere in the New Testament ever translated in vaine ; neyther is that sense the minde of the Apostle heere ; though that sense be a truth and will follow upon the former supposition . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies gratis . i. e. for nothing , or of gift , without desert , reward , or recompence ; and in this sense it is commonly translated by the word freely ; as Rom. 3.24 . being justified ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) freely by his grace . Yet sometime , and so heere in this place it signifieth causelesly or without cause ; and that is done causlesly or without cause , for which there is no reason , or at least no just , weighty , or sufficient reason . So the word is rendred , John 15.25 . they hated me ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) without a cause ; and so in this place it stands rendred in that English translation which was here in use before that of King JAMES . q. d. If the Right of Inheritance unto blessednesse bee Legitimate and come by the Law ; then there was no just cause nor no sufficient reason can be given , why God should deliver Christ , and Christ should deliver himselfe up to death .

But heere in the Death of Christ must bee tacitly comprehended by way of Synecdoche , all those other actions of his , without which his death would have failed of that due effect , for which it was purposed , as his Doctrine before it , and especially his Resurrection after it . For when the Apostle declares the causes of his Death , hee commonly also makes expresse mention of his Resurrection , joyning it with his death in respect of causality ; As Rom. 4.25 . Who was delivered for our offences , and was raised againe for our justification . And Rom. 6.4 . Therefore wee are buried with him by baptisme into death ; that like as Christ was raised up from the dead to the glory of the Father : Even so wee also should walke in newnesse of life . And Rom. 8.34 . Who is hee that condemneth ? It is Christ that dyed ; yea rather that is risen againe . And Rom. 14.9 . For to this end Christ both dyed , and rose , and revived , that hee might bee Lord both of the dead and the living . And 2. Cor. 5.15 . And that hee dyed for all , that they which live should not henceforth live unto themselves , but unto him which dyed for them , and rose againe . And 1. Thess. 4.14 . For if wee believe that Jesus dyed , and rose againe ; even so them also which sleepe in Jesus , will God bring with him : Yet heere , and sometimes elsewhere the Apostle doth mention onely the death of Christ : Because above all his other actions , his Death was the hardest worke , and the greatest argument of his love ; and therefore his death should most strongly move us , to the workes of love and waies of holinesse .

The Effects and Benefits of Christs death were specified before upon these words of the former verse , Who gave himselfe for mee . Heere therefore wee shall mention the Causes or Reasons of his death : Partly because there is much difference betweene the causes and the effects of the same thing , though sometime these to them may bee subordinate . Partly because it much conduceth to our understanding and beliefe of a thing , to know the causes and reasons of it ; especially a thing of such moment as is the death of Christ . But chiefely because the force of the Apostles argument lyeth in these words , that then Christ dyed without a cause . Yet heere wee intend not to meddle with the Naturall cause of his death ; for manifest it is , that naturally his Crucifying caused it . Nor yet with the voluntary causes of it on the Jewes part : For so the causes of it were , partly the sentence of Pilate , whose will it was to condemne him ; partly the Malice of the Jewes , whose will it was to importune that sentence ; and partly the Treachery of Judas , whose will it was to betray him . But our meaning is to declare the voluntary causes of it on Gods part , why God had a will to decree the death of Christ , and actually to subject him thereunto .

And the Causes thereof on Gods part , if they bee rightly alleadged according to the Scriptures , must needes have in them these three qualities . 1. They must bee repugnant unto Justifying by the Law ; for otherwise wee lose the force of the Apostles argument , which runnes thus ; For if righteousnesse ( or the right whereto a man is justified ) come by the Law , then Christ dyed without a cause , i. e. If the Law have this effect to justifie , then there is no just cause why Christ dyed ; and therefore there must bee such a repugnancy betweene that effect of the Law , and the cause of Christs death , that hee who supposeth the former doth thereby overthrow the latter ; and contrarily if there bee a cause of Christs death , the Law must needes bee without that effect .

2. They must bee Consequent to the love and grace of God ; for otherwise againe wee lose another force of the Apostles reasoning , whereby hee inferreth , that if Christ dyed without cause , then I frustrate the grace of God : But I doe not frustrate the grace of God , who by the death of Christ conveyeth that grace unto mee . For indeede the supreame , inward , impulsive cause , or prime motive of Christs death , was the love and grace of God towards us ; and not his hatred or wrath ; but of this remote cause wee spake before upon the former verse , and therefore shall not insist upon it any further . 3. They must bee Respective unto the New Testament : Partly because the New Testament is both repugnant to Gods Law , and also consequent to Gods grace : Partly because the New Testament is that solemne Will and Act of God wherein his love and grace is conveyed , and whereon all the actions of Christ reflected . Repugnantly therefore to the effect of the Law ; and consequently to the love and grace of God ; and respectively to the New Testament , the immediate , proper , finall causes or reasons of Christs death are chiefely three .

1. To testifie or prove the truth of the New Testament . Every Testament ought to bee sufficiently and solemnly testified ; for hence by way of eminency it is called a Testament . Partly because actively , it doth testifie the minde or will of the Testator , as the Civill Law delivers it , which thereupon saith , Testamentum ex eo appellatur , quod sit testatio mentis . But chiefely ( under correction ) because passively it is solemnly testified by the Testimony of severall testable persons , who are to attest the truth of it , and in case it bee a written Testament , actually doe attest it under their hands and seales : For the ancient solemnity whereof there are extant severall rules in the Civill Law . But unto the New Testament a solemne Testimony was especially requisite : Because it was to encounter with strong opposition , which Gods people would and did raise against it in defence of the Law ; which was Gods Testament also , and had a solemne Testimony on Mount Sinai , wherewith lightning , and thunder , and the shrill sound of a Trumpet , it was testified by an Angel in the audience of all the Nation . And besides this solemne testimony , the Law had the prescription of being in force for the space of fifteene hundred yeares . The New Testament therefore which was to infringe the Old , wherein a whole Nation had beene so long interessed , had neede of good testimony ; because men will struggle hard for their Lawes , Customes , and Religion ; wherein the graver sort will hardly endure any change .

And the New Testament , though it were not written as was the Old ; but was nuncupative , declared by God onely to Christ : Yet it had very sufficient testimony , as good and better then the Old . For the certainty and truth therof was testified by the Son of God , a greater person then any Angel ; and hee testified it by greater meanes , not with lightning and thunder , but with workes of wonder , such as never were done in the World before , such as had they been in Sodome ; it would have remained untill this day ; as the strangenesse of his Miracles , the holinesse of his life , and the solemnity of his death . Which solemnity was performed upon Mount Calvary , in the view of all the Nation then assembled to eate the passover , in a greater Congregation then was at Mount Sinai . And that solemnity was attended with greater wonders then were at Mount Sinai ; for there onely the Ayre was rent with lightnings , thunders , and the sound of a Trumpet : But at the death of Christ there were farre greater and stranger rents ; for Mat. 27.51 . The vaile of the Temple was rent in twaine from the toppe to the bottome , and the Earth did quake , and the Rocks rent , and the Graves were opened , and many bodies of the Saints which slept , arose . For because Christ could not gaine beliefe for Gods New Testament , neither by the constancy of his Doctrine , nor by the strangenesse of his Miracles , nor by the holinesse of his life ; therefore hee testified it by the solemnity of his death ; and afterward further attested it by the glory of his Resurrection ; for thereby his Disciples who stood doubtfull before , gave full faith to his testimony , and have since co-attested it over all the World .

Hence Christ saith of himselfe , John 3.11 . Verily , verily , I say unto thee , wee speake that wee know , and testifie that wee have seene , viz. the New Testament or last Will of God , which God had therefore revealed unto him , that hee should speake and testifie it . And againe hee saith , John 18.37 . To this end was I borne , and for this cause came I into the World , that I should beare witnesse unto the truth ; viz. unto the New Testament , that it was the true and last Will of God . Hence the Apostle saith of him , 1. Tim. 6.13 . that before Pontius Pilate hee witnessed a good confession ; now the confession which Christ witnessed before Pilate , hee also witnessed with his death . Hence hee is called the faithfull and true witnes , Revel. 3.14 . These things saith the Amen , the faithfull and true witnesse ; viz. because hee was the first true Martyr of the New Testament to testifie it with his blood . Hence his blood is tearmed a witnesse on earth , 1. John 5.8 . And there are three that beare witnesse on earth , the spirit , and the water , and the blood , and these three agree in one . And hence his Gospel which is the New Testament , is called his Testimony : Because it was testified and witnessed by his death , 1. Cor. 1.6 . Even as the testimony of Christ was confirmed in you , i. e. the Gospel or New Testament , which Christ testified . And 2. Tim. 1.8 . bee not thou ashamed of the testimony of our Lord . i. e. of the Gospel or New Testament which Christ testified by his death upon the Crosse ; for unto the Gospel that shamefull death was made the common reproach , and there was no other cause why Timothy should bee ashamed thereof .

2. To establish or confirme the force of the New Testament . ] Every Testament doth necessarily require a solemne Confirmation of it , that may cause it to be of strength and in force : because the constitution or making of a Testament is in it selfe an imperfect and infirme act , untill it be ratified and established by a further act of Confirmation , whereby all power to revoke it is extinguished in the Testator , and whereby the Testament comes to be of force . And among men , this Confirmation of a Testament is made or done by the death of the Testator : because his death doth wholly and for ever extinguish in him all power to revoke it ; for the dead have no power to do any act at all , much lesse to make or revoke a Testament made . That Testament therefore which during the Testators life , lay dormant , and was of no force , doth upon his death ipso facto come to be in force . Because every Testament according to the definition and nature of it , is a Decree touching things to be done after death . For the Testator in the time of his life doth predestinate , ordaine , and devise in his Testament those things which he would have take effect after his death , and which before his death are of no force . Hence sayth the Apostle , Heb. 9.16 . Where a Testament is , there must also of necessity be the death of the Testator ; for a Testament is of force after men are dead : otherwise it is of no strength at all , whilst the Testator liveth .

The New Testament then was confirmed : because God would have the world take notice , that he had not onely no will to revoke it , but also had left himselfe no power to revoke it . And it was confirmed by death : because God would further have all men to understand , that upon the death of the Confirmer , the Testament was ipso facto in force , and began to take effect . But God who is the Testator could not confirme his Testament by his owne death in his owne proper person : because though he be a Person Testable who can make a Testament , yet withall he is a person immortall , who cannot dye : and therefore the most High God hath this prerogative , that he may confirme his Testament by the death of another . For hereupon God confirmed his Old Testament by the death of Beasts , whose bloud was sprinkled on the people , to establish his Testament unto them . Exod. 24.8 . And Moses tooke the bloud ( of the Oxen slayne for sacrifice , vers. 5. ) and sprinkled on the People , and sayd , Behold the bloud of the covenant ( or Testament ) which the Lord hath made with you concerning all these words . But God confirmed his New Testament by the death of Christ , a most Sacred person , who was next himselfe , and so neare unto him , that he was in a maner himselfe , even his onely and dearely beloved Son , whom God made his substitute to dye in his stead for the confirmation of his last Will and Testament . For as the New Testament is better then the Old , and established upon better Promises : so it had a most excellent confirmation .

For can I devise a greater assurance of blessednesse , then to read the devise of it in Gods last Testament , which cannot be revoked , but is confirmed by the death of Christ to stand in force for ever , and therefore actually justifieth upon the accesse of my fayth , by giving me a present right to the future possession of that Inheritance , which long before the confirmation of that Testament , was therein predestinated , pre-imputed and devised unto me ? Could God who could not dye , devise a way to come nearer death , then by the death of Christ who was next unto him ? Or could God devise a course more consequent and suitable to that love and grace which he shewed in framing of the New Testament , then that his owne and onely Son should suffer death to confirme it ? Or could Christ devise a more precious meanes whereby to shew his love , then to lay downe his life for a company of sinners , who stood condemned to death , that by Meanes of his death , that Testament might come to be in force , by which they might clayme not onely a pardon from eternall death , but also an Inheritance to eternall life , which is setled upon them at the price of his bloud .

For hence Christ instituted the Eucharist as a perpetuall commemoration of his death , and called his bloud , the bloud of the New Testament : because the New Testament was thereby established and confirmed to be in force ; Mat. 26.28 . For this is my bloud of the New Testament , which is shed for many for the Remission of sinnes . i. e. the Wine in this cup is a memoriall representing or betokening my bloud , which is to be shed to confirme the New Testament , wherein the Remission of sinnes is bequeathed unto many , even unto all Believers . And againe the like saying is expressed , Marc. 14.24 . This is my bloud of the New Testament , which is shed for many . i. e. the bloud wherby the New Testament was confirmed . Hence Christ is frequently in Scripture sayd to give himselfe for us and to dye for us ; because by his death hee confirmed the new Testament to be in force for our sakes , that wee thereupon might actually have our present right to all the blessings therein conveyed unto us . Hence also the bloud of Christ is opposed to the bloud of Abel , and is sayd to speake better things then that of Abel ; Heb. 12.24 . And to Jesus the Mediator of the New Testament , and to the bloud of sprinkling , that speaketh better things then that of Abel . viz. Because the sprinkling of Christs bloud confirmed the New Testament , which gives rights and claymes to blessednesse ; whereas the bloud of Abel clamors and cryes for vengeance .

Hence the New Testament is highly magnified above the Old in respect of the confirmation ; for although the Old Testament was confirmed by bloud , yet that confirmation was made but by the bloud of beasts , as of Oxen , Calves , and Goats ; for that with such bloud onely the Old Testament was established or confirmed , it appeares playnely , Exod. 24.8 . which place we recited before ; and is further manifested , Heb. 9.18 . Whereupon neither the first Testament was dedicated ( or confirmed to be in force ) without bloud ; for when Moses had spoken every Precept to all the people according to the Law , he tooke the bloud of Calves and of Goates , with water , and scarlet wooll and hysop , and sprinkled both the Booke and all the people ; saying , this is the bloud of the Testament which God hath enjoyned unto you . And hence a contempt against the New Testament is farre more fearefull and dangerous , then a despite against the Old : because the New was sanctified , confirmed , or hallowed with holy bloud , even with the bloud of the Son of God ; Heb. 10.28 . Hee that despised Moses Law , dyed without mercy , under two or three witnesses : Of how much sorer punishment , suppose yee shall hee bee thought worthy , who hath troden under foot the Son of God , and hath counted the bloud of the covenant ( or New Testament ) wherewith hee ( it should be , wherewith it , viz. the New Testament ) was sanctified . i. e. was ratified , confirmed , and established to be and to stand in force .

3. To execute or performe the Decrees of the New Testament . According to the rule of right reason , and to the Law of naturall equity , the will of the dead is to bee performed : Because otherwise the will also is dead . For it is a rule among the Civilians , Voluntas Testatoris pro Lege habet●● , i. e. the Testators Will is a kinde of Law . As therefore the Execution if the Law is the life of the Law : So the Execution of a Will is the life of the Will ; and as the Law bindes the Magistrate to execute it : So doth a Will binde the Executor . But it is definitive and naturall to a Testament , to bee a Will wherein an Executor is nominated ; that Will therefore wherein no Execution is nominated is no Testament , or is not properly so called . And to what purpose is an Executor nominated , or nominated by the name of an Executor , if hee execute not the Testament of the Testator . And because it is definitive and naturall to a Testament to predestinate and pre-decree things to be executed after death : that Testament therfore which after death is not executed , is frustrated ; or frustrated to those particulars which are not executed . And avested Executor who hath some benefit by the Testament wherin he is nominated , may be compelled to accept the Executorship , or else to lose his benefit by the Testament . And although a nude or bare Executor , who hath no benefit by the Testament , bee not precisely bound to undertake the Executorship , for if hee see cause , hee may refuse it : Yet when once hee hath accepted it , he is then precisely bound to execute it .

Now of the New Testament the Executor was Christ . For the New Testament was the last and best Will of God , established upon better Promises , better Inheritances , and better Legacies , then were ordained in the former Testament . And therefore what better Executor could God nominate and depute for the performance of it , then Christ ? Because Christ was the Son of God , and by that relation above all persons in the World was nearest in alliance unto the Testator , and fittest in ability to execute the Testament . For who but Christ can execute the Office of that Priest , who was to enter the Sanctuary of Heaven , and there to sanctifie the people of God , by expiating their sinnes , and sending unto them the holy spirit of God to purifie and cleanse their conscience from sinne ? And who but Christ can execute the Office of that King , who was to set on the Throne of Heaven , there to governe the people of God , to subdue all their enemies , to raise them from death , to invest them with heavenly bodies , and to seate them in the possession of blessednesse ? For the Priestly and Kingly Office of Christ , wherein else doth it chiefely consist , but in the execution of the New Testament ? In a word , who but Christ can discharge the Promises or Legacies of blessednesse , which in the New Testament are made and devised unto Believers ?

Hence Christ is called the Mediatour of the New Testament , Heb. 9.15 . And for this cause hee is the Mediatour of the New Testament . And againe , Heb. 12.24 . And to Jesus the Mediatour of the New Covenant , or Testament ; for that word stands in the Margin , and should have beene in the Text. Now the Mediatour of a Testament is hee , whom in these times wee call the Executor of it ; for although every Mediatour bee not the Executor of a Testament , yet every Mediatour of a Testament is the Executor of it . Because the Executor thereof is a Mediatour or middle person betweene the Testator and the Legataries ; and by Means of him , the finall effect of the Testament is procured , and therein in consisteth the finall execution of it . But although this be not the onely respect , wherein Christ is the Mediator of the New Testament ; for he mediated it , by testifying the truth of it , and he mediated it by confirming the force of it : yet he also mediated it this way , and chiefly this way , namely by executing the decrees of it . For albeit the Testament were of force upon the confirmation of it : yet till the Execution of it , it was of no effect . But here we shall not further prosecute this verity , that Christ is the Executor of the new Testament : because we certified it before upon verse 16.

And Christ was a vested Executor . Because he was to receive an infinite benefit by the new Testament . For therein he was appointed the universall heire of God ; Heb. 1.2 . God in these last dayes hath spoken unto us by his Sonne , whom he hath appointed heire of all things . Now in a testamentary construction , an heire , and a vested Executor are really all one and the same ; although some rationall difference may be betweene them . Thereby he was to receive universall Power over all the world , both in heaven and earth ; for such power was given him , and after his Resurrection he received it ; Mat. 28.18 . And Jesus came and spake unto them saying , All power is given unto me in Heaven and in Earth . Thereby he was to receive universall honour from all persons in Heaven , in earth , or under the earth ; for all were to worship and serve him with divine Honour : for unto such honour God exalted him , Phil. 2.9 . Wherefore God also hath highly exalted him , and given him a name which is above every name , that at the name of Jesus every knee should bow , of persons in Heaven , and in earth , and under the earth . i. e. that Christ might have divine worship from all maner of persons , whether they be Angels in Heaven , or men on earth , or the dead under the earth . For if the Angels of Heaven have a command to worship him , as they have , Heb. 1.6 . And let all the Angels of God worship him : much more is worship due to him from men on earth . And lastly , thereby he was constituted and ordained to bee the High Priest of Gods Church , and the King of Gods Kingdome , to set upon the throne of Heaven , as the highest person in the world , excepting onely the most high God ; 1 Cor. 15.27 . For hee hath put all things under his feet : but when hee sayth all things are put under him , it is manifest that hee is excepted , which did put all things under him . Thus Christ was a vested Executor .

But his Executorship was conditionall . For it was charged with the condition of his owne death ; he must dye before he can enter it , and therefore dye that he might performe it . Every Testament is a decree of things to be done after death : But the New Testament of God had this strange Prerogative , that it was of things to be done after the death of the Executor ; who was to doe the things of it after his owne death . A course quite contrary to the Testaments of men , wherein the Executor after his owne death is able to doe nothing . Although Gods Testament were in force upon the confirmation of it : yet the effect of that force , for the execution of it must necessarily be suspended , untill this condition was accomplished . But as the case stood , one and the same death of one and the same person , was both a Confirmation of that Testament , and the condition for the execution of it . A condition somewhat difficult and burthensome unto flesh and bloud ; for it is an hard case that an Executor must dye to compasse his Executorship . Yet unto Christ the condition was possible , and lay in his power to performe ; for unto a person who is mortall , what is more possible then death ? And unto Christ it was very feasable ; for seeing he must dye for the testimony of Gods testament , and for the confirmation of it , the same death also would serve as the condition for the execution of it . And unto Christ this condition was very Necessary ; for his death was the Meanes by or through which that testament must be executed ; and without this Meanes it could not be performed . And for the Necessity of this Meanes these are two reasons .

1. Because without his death , he could not receive his owne Inheritance . For by meanes of his death he was prepared , fitted , and perfected to receive that Inheritance which was ordained unto him in the testament whereof he was the Executor ; as his universall power , honour , and glory , to set upon the throne of Heaven as the perpetuall Priest and King over the people of God . Because ( 1 Cor. 15.50 . ) flesh and bloud cannot inherite the kingdome of God ; much lesse can it set upon the throne of God . That mortall person therefore that will enjoy immortality , must first be devested of mortality : and the mortality of a person mortall is devested onely by the meanes of death , or of a sudden change instead of death , as shall be done at the last day . Christ at the first was made flesh , John 1.14 . And the word was made flesh : but afterward he was made a spirit ; 1 Cor. 15.45 . The last Adam was made a quickning spirit . And Christ at the first was made mortall ; for he was made a little lower then the Angels : but afterward hee was made immortall ; for hee was crowned with glory and honour above the Angels : and the Meanes through which this change was made from his mortality to immortality , was by or through the suffering of death ; Heb. 2.9 . But we see Jesus who was made a little lower then the Angels , for ( by or through ) the suffering of death , crowned with glory and honour ; for the meaning of the Apostle is not , that the death of Christ was the merit of his crowning , but the meanes to it ; because betweene the two extreames of his mortality and immortality , his death was the interposed Meane through which hee was to passe from one to the other .

2. Because without his death hee could not discharge the Legacies given to Believers . For through meanes of his death hee was prepared , fitted , and perfected to performe all the Promises of the New Testament . For seeing every Testament is a Decree touching things to bee done after death , and the New Testament was touching things to bee done after the death of Christ ; therefore Christ must needes dye before they can bee done , and before hee can doe them ; that through his death hee might bee qualified and perfected for the doing of them . God for the bringing of many sonnes unto glory , will constitute Christ the Captaine of their salvation : But for this Function hee will make Christ perfect through the suffering of death . And this meanes of perfecting was so decent and comely , that it became Almighty God to perfect him by this meanes , Heb. 2.10 . For it became him , for whom are all things , and by whom are all things , in bringing many sonnes unto glory , to make the Captaine of their salvation perfect through sufferings . Christ was the sonne of God , who learned obedience by the things which hee suffered ; and through that suffering hee was made perfect , to become the authour of salvation to all who obey him , Heb. 5.8 . Though hee were a sonne , yet learned hee obedience by the things which hee suffered ; and being made perfect , hee became the authour of salvation unto all them that obey him .

Christ is ascended into the highest parts of the Heavens , for this end and purpose , that hee might execute and fulfill all things that were to bee done according to the last Will and Testament of God . But thither hee could not ascend , unlesse hee first dyed and descended into the Grave , which is the lower part of the earth , Ephes. 4.9 . Now that hee ascended , what is it but that hee also descended first into the lower parts of the Earth ? Hee that descended , is the same also that ascended up farre above all Heavens , that hee might fill all things , or rather fulfill all things ; for so it is in the Margin , and should have beene so in the Text. Because in this place the word fulfill is a testamentary word , which signifies the executing and performing of a Testament , in distributing and discharging the Gifts and Legacies therein devised , to fulfill the minde of the Testator . For that heer the word beareth this sense it plainly appears , partly by the words preceding , ver. 8. When hee ascended up on high , hee led captivity captive , and gave gifts unto men ; and partly by the words immediately following , vers. 11. And hee gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers ; for the perfecting of the Saints , for the worke of the Ministery , for the edifying of the body of Christ . Now to doe these things , was to execute and fulfill the last Will of God .

Hence the Apostle teacheth the conveniency of Christs death , through the meanes whereof hee was fitted and perfected for the executing and doing of those things , which according to the last Will of God , conduce to our finall salvation . For hence is our Expiation , whereby wee are absolved and acquitted from our sinnes ; for Christ through his death was made a mercifull and faithfull high Priest , to performe this gracious Office unto us , Heb. 2.17 . Wherefore in all things it behoved him to bee made like unto his brethren , that hee might bee a mercifull and faithfull high Priest , in things pertaining to God , to make reconciliation for the sinnes of the people ; for in that hee himselfe hath suffered , being tempted , hee is able to succour them that are tempted . And whereas at the Legall Expiation the Priest entred the Tabernacle after hee had shed the blood of Goates and Calves : But Christ first shed his owne blood , and thereupon entred the Sanctuary of Heaven once for all , to make an eternall Expiation , Heb. 9.12 . Neither by the blood of Goates and Calves ; but by his owne blood hee entred in once into the holy place , having obtained eternall redemption .

Hence is our Consolation , whereby wee are succoured in all our sufferings and distresses ; for seeing Christ suffered and was tryed in all poynts as wee are , therefore hee hath a sense of our infirmities , and thereupon wee may confidently come to him for helpe in time of neede , Heb. 4.15 . For wee have not an high Priest which cannot bee touched with the feeling of our infirmities ; but was in all points tempted as wee are , yet without sinne ; let us therefore come boldly unto the Throne of Grace , that wee may obtaine mercy , and finde grace to helpe in time of neede . Hence is our Resurrection , whereby wee are raised from death ; for Christ through his death destroyes the Divell , who had the power of death , and delivers us from our death ; whereof though wee feele the pressure , yet wee need not feare the bondage , that it will bee eternall , Heb. 2.14 . Forasmuch then as the children are partakers of flesh and blood , hee also himselfe likewise tooke part of the same , that through death hee might destroy him that had the power of death , that is , the Divell , and deliver them who through feare of death were all their life time subject to bondage . And hence is our Glorification , whereby the possession of our eternall inheritance is delivered unto us ; for Christ was the Executor of the New Testament , for this very cause , that through the meanes of his death , wee might receive the possession of that eternall inheritance to the present right whereof wee are called and justified , Heb. 9.15 . And for this cause hee is the Mediatour of the New Testament , that by meanes of death , for the redemption of the transgressions that were under the first Testament , they which are called might receive the promise ( the promised possession ) of eternall inheritance .

Hence also Christ himselfe before his death , taught his Disciples the Expediency of his death ; that it was expedient for them , hee should dye ; for otherwise the Comforter which was the holy Ghost would not come unto them , John 16.7 . Neverthelesse I tell you the truth , it is expedient for you that I goe away ; for if I goe not away the Comforter will not come unto you ; But if I depart I will send him unto you . By his going away and departing , hee meanes his dying ; for wee commonly expresse dying by the words of going away and departing . And after his death , hee taught them the Necessity of his death , that it behoved him to die and rise again from the dead , that thereupon the Gospel might be preached in his name , Luk. 24.46 . And hee sayd unto them , thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day ; and that repentance and remission of sinnes should bee preached in his name among all Nations , beginning at Jerusalem . Thus the immediate , proper , finall causes or reasons why Christ dyed , are chiefely three ; namely , to Testifie the truth of the New Testament ; to Confirme the force of it , and to Execute the decrees of it ; for unto a Testament once constituted , what acts more do necessarily belong then the Testification , the Confirmation , and the Execution of it ?

But the remote causes of his death might bee many and various . For all the actions done by Christ as Mediatour of the New Testament , were causes of his death ; whether wee respect his Prophetick Office in publishing Gods Will , preaching his Doctrine , and working Miracles ; or his Priestly Office , in sanctifying Believers , and expiating their sinnes ; or his Kingly Office , in governing his people , and subduing their enemies . And all benefits redounding to Believers , as the Legacies and Promises of the New Testament , were causes of his death ; as their Justification , the Remission of their sinnes , their Resurrection and Glorification . And all Duties to bee done by Believers , as the conditions without which they are not to enjoy their Legacies , are the causes of his death ; as their sanctity or holynesse ; their dying to sinne , and newnesse of life in all the good workes of love . But all these and the like are not opposite or repugnant to the three causes by us assigned ; but are comprehended and included in them , are subordinate and consequent to them , are collected and inferred from them . For because Christ dyed to testifie , confirm , and execute the New Testament , and my sanctity or holinesse is a Precept thereof , and a duty by me to be done ; therefore Christ dyed for my Sanctification that I might dye unto sin , and live unto holinesse ; and consequently he dyed for my patience , temperance , mercifulnesse , &c. because these and the like are branches of holinesse . And because Christ dyed to testifie , confirme and execute the New Testament , wherein Remission of sins , the Resurrection from the dead , and Glorification were devised and promised as Legacies unto Believers ; therfore Christ also dyed for the Remission of my sins , for my Resurrection and Glorification .

Yet among the remote Causes of Christs death , the Scripture doth most frequently mention the Remission of sins . Because my sins have the greatest force upon me to bereave , or at least to hinder me from the hope of their forgivenes . For according to the evidence of reason ; if I looke upon my sins to consider the custome and foulenesse of them , how can I chuse but feare , that I have deserved a fearfull punishment , and that God in his Justice will inflict it on me ? Or if I looke upon my death to consider my dissolution and rottennesse in the Grave , how can I hope , that God whom I have so often and so much offended , should ever restore me to life , and translate me unto the Joyes of blessednesse ? The Scripture therefore is very frequent in pressing the point for the Remission of my sins : because my gracious heavenly Father would have me to conceive and embrace a firme , sure , and stedfast hope of their future forgivenes ; that by virtue of that hope I might utterly forsake them , and seriously devoting my life to holinesse , I might cherefully walke on in the way to blessednesse . Unto the Remission of my sins I have in this life a present right : but the possession and benefit of this right is so future , that I shall not enjoy it till the Resurrection ; and then all my sins past unto this day shall be actually forgiven , upon my present forsaking of my sins . For this futurity must exercise my hope , and my hope of their future forgivenesse must engage me to a present forsaking of them . Thus it is evident that Christ dyed not without cause ; seeing of his death there were three immediate causes , and divers other remote causes . Now let us consider the Apostles Argument , and we shall perceive the force of it from these two points following .

1. In that these causes are repugnant to Justifying by the Law . ] For betweene these causes of Christs death and that effect of the Law , the repugnancy ariseth thus . It is the proper effect of every testament to Iustifie ; for therein the testator doth give a present right to the future possession of gifts , Legacies , and Inheritances , which he predestinateth , ordaineth , and deviseth , unto those persons whom he loveth and favoureth . Hence it was an ancient Law of the twelve tables , Vti quisque legassit suae rei , ita jus esto . i. e. as any man deviseth his estate by his Will , so let the right passe ; and hereto agree both the Law of Nations and of nature . That Testament therefore wherein no person is justified , is more inofficious then that , wherein persons to be necessarily justified , are wholly preterited . It is therefore the effect of both Gods testaments , of the Old and the New , of the Law and the Gospel , to justifie in their kind .

But these two Testaments are apparently different . Because they Justife differently ; for they justifie different persons ; the Old justifying workers onely , but the New onely Believers ; they justifie from different sinnes , the Old onely from ignorances and infirmities , but the New from all sinnes whatsoever : And they justifie unto different inheritances , the Old onely to terrene and temporal , but the New unto caelestiall and eternall ; as was largely declared before upon vers. 16. Hence of the New Testament it is sayd expresly , Heb. 8.6 . That it is a better Testament , which was established upon better Promises . But if betweene the Old and the New , there be no difference , it cannot be truly sayd of the New , that it is a better Testament : because of two things that have no difference , neither can be better then the other . This difference then betweene these two Testaments breeds such a repugnancy between them , that they cannot both subsist . For when one and the same testator maketh different testaments , then the subsistence of either is repugnant to the subsistence and force of the other . Because one and the same person , especially God who here is the testator , cannot at one and the same time have two different Wills or testaments in force . But the last and newest testament is alwayes the best , and of such force , that it wholly infringeth the former , though the former at the first making of it were valid and good ; for when a latter testament is made , it necessarily argueth , that then at that time there is some defect or fault in the former , which is amended in the latter .

If therefore the Old Testament be still in force , or if it be an effect of the Old to justifie unto those better promises , or if the right thereto come by the Law ; then there had beene no cause of making the New Testament , and therefore no cause why Christ should dye , to testifie , confirme , and execute it , For if a mans first testament bee faultlesse , there can bee no cause why hee should make a second : because the true cause of making a second is to amend something amisse in the first : but in a thing faultlesse there can be nothing amisse , and therefore such a thing needs no amending . Hence sayth the Apostle , Hebr. 8.7 . If that first Testament had beene faultlesse , then should no place have beene sought for the second . But if the two testaments of God be in effect all one , ( as some teach they are ) then is the Apostles argument apparantly fallacious . For then they can have no different effects , but whatsoever is the effect of either , must be also the effect of the other ; then the first Testament and the last must equally justifie unto the same blessednes ; then the Right thereto must come by the Law , and consequently Christ dyed without cause . For what cause could there be , why he should dye for the last Testament if the first stood still in force , and could effect as much as the last ? But if no discreet man will make two testaments , that shall be both wholly to one and the same effect ; ( for there can be no cause of his so doing ) much lesse may we imagine this to be done of the most wise God .

2. In that these causes were consequent and suitable to the love and grace of God . When I was a poore miserable creature in the state of a grievous transgressor , who had offended against the Law of God ; in the state of an improbous sinner who was peccant against the rules of naturall equity ; in the state of a calamitous sinner , who was blemished as an alien and stranger to the Kingdome of God , distressed and abandoned to all the miseries of this life , tainted in the attainder of Adams sin , and borne condemned to eternall death ; was it not an argument of Gods love and grace , that he would so far please to cast his eye upon me , as to Justifie me , by releasing , and freeing me from my state of sinne and death , and by giving me besides a present right of alliance and inheritance with him , to be his Son and Heire to eternall blessednes ? Was it not an argument of his love and grace to me , that he would justifie me upon the condition of holinesse ? For seeing he justified me to be his Son and Heire ; was it not reason I should carry my selfe as his Son and Heire , in the wayes of holinesse , answerable to the holinesse of my heavenly Father ? For could it stand with the wisedome and holinesse of God to require any lesse condition of me , then to walk worthy of his love and grace towards me ?

And was it not an argument of his further love and grace , that he would make my Justification to be Testamentary , to convey this Right unto me by his last Will and Testament , wherein by way of Legacy he predestinated and devised it unto me ? For can any conveyance of any estate be more firme and sure , then that which is setled by the meanes of a Testament , an instrument which naturally requireth all favourable construction , that things may take effect according to the best meaning of the Testator ? And was it not the richnesse of Gods grace , that hee would settle this Testament by the death of Christ , who was his owne and onely son , whom he made his substitute to dye in his stead , for the testifying , confirming , and executing of his Testament , that it might be in force and take effect , whereby I might finally enjoy the benefit of it ? For could not God have setled his Testament by meanes lesse chargeable and costly to him , then the precious bloud of his owne Son ? And lastly this richnes and abundance of grace , was it not grace onely for grace , onely for my thankes ? i. e. onely for my fayth to accept the present right to it , for my hope to expect the future possession of it , and for my love to performe the condition of it ?

For is not the richnesse of this grace abundant enough to draw these thankes from mee ? Is it not rich enough to perswade my faith to accept the present right to my Legacy , and to embrace it with all my heart , and all my soule ? Seeing Christ hath dyed to testifie , confirme , and execute that Testament , wherein it is devised unto mee ? For is faith to bee given to any thing which I have not seene , if this bee not credible , and to bee believed ? Is not this grace rich enough to assure my hope , to receive the future possession of my Legacy ? for when the Executor of the Testament so loved mee , that hee dyed for my sake , that the Will might bee in force for which hee dyed ; can I imagine that hee will deny mee my Legacy ? For what will not hee give me , who gave himselfe for mee ? When the Executor sitteth at the right hand of the Testator upon his Throne in Heaven , where he hath all honour and power to doe all things ; can I imagine that hee can bee either unwilling or unable to performe the whole Will of the Testator ? For will such an Executor in such a condition wrong the Testator , or defraud any Legatary , who is co-heire with him ? Is not this grace rich enough to procure my love , to performe the condition of my Legacy ? For seeing the Executor so loved mee , that hee dyed for my sake , to performe the condition of his Executorship : Is it not reason that I should love him againe , and chearefully addresse my selfe to the workes of love in all the waies of holynesse , which is the condition of my Legacy ?

If therefore I conceive that this grace of God comes to mee by the Law , and claime my right to it by the Law : Doe I not heereby wave the death of Christ , and suppose that hee dyed without a cause , that there was no neede of his death , to testifie , confirme , and execute the New Testament ? And consequently , doe I not heereby frustrate the grace of God , and disanul the gratious meanes whereby it was conveyed , and finally debarre my selfe from the benefit of it ? For what right have I to this grace of God , if that Testament wherein it is devised unto mee , bee of no force , and have no effect ? For what force or effect can any Testament have which is not testified , confirmed , and executed ? But contrarily if I meane that Gods grace shall bee effectuall , and will hope to enjoy the blessing of it , I must acknowledge the gracious meanes whereby it was conveyed unto mee ; namely , through the death of Christ , who shed his pretious blood to testifie , confirme , and execute that Testament wherein it was conveyed . For this grace was not given by meanes of the Law , but it came by the meanes of Jesus Christ , John 1.17 . For the Law was given by Moses : But grace and truth came by Jesus Christ . Hence the New Testament is called , the Gospel of the grace of God , Act. 20.24 . So that I might finish my course with joy , and the Ministery which I have received of the Lord Jesus , to testifie the Gospel of the grace of God . And afterward it is called the word of his grace , in the same Chapter , vers. 32. And now brethren I commend you to God , and to the word of his grace . But unto the Law grace is contrary ; for they are things in themselves opposite , Rom. 6.14 . Yee are not under the Law , but under grace . Thus the causes of Christs death were repugnant to the effect of the Law ; and were consequent to the effects of Gods Love and Grace .

The Contents of this Second Chapter , are 1. History . Paul went not to Jerusalem to learne the Gospel . vers. 1. 1. Because fourteene yeares after ( his Preaching of it ) he went up to Jerusalem with Barnabas , and tooke Titus with him also . vers . eod. 2. Because he went up by revelation , and communicated unto them , that Gospel which hee Peached among the Gentiles . vers. 2. 3. Because Titus who was with him , was not compelled to bee circumcised ; although and because ( it was urged ) of false brethren , to whom he gave place by subjection , no not for an houre . vers. 3 , 4 , 5. 2. History . Paul was no way inferiour to the chiefest Apostles vers. 6. 1. Because from those who seemed to be somewhat , whatsoever they were , he differed nothing . vers . eod. 2. Because they who semed to be somewhat , in conference added nothing to him . vers . eod. 3. Because they saw that the Gospel of the uncircumcision was committed unto him , as the Gospel of the circumcision was unto Peter . vers. 7. 4. Because hee that wrought effectually in Peter to the Apostleship of the circumcision , the same was mighty in Paul towards the Gentiles . vers. 8. 5. Because when James , Cephas , and John , who seemed to be pillars , perceived the grace that was given unto Paul , they gave to him and Barnabas the right hands of fellowship , onely desiring them to remember the poore , vers. 9.10 . 3. History . At Antioch Paul withstood Peter to his face . vers. 11. 1. Because Peter was to be blamed . vers . eod. 2. Because before that certain came from James , Peter did eate with the Gentiles : But when they were come , he withdrew , fearing them of the circumcision . vers. 12. 3. Because the other Jewes dissembled likewise with him , insomuch that Barnabas also was carried away with their dissimulation . vers. 13. 4. Because when Paul saw that they walked not uprightly according to the truth of the Gospel , hee sayd unto Peter before them all , if thou being a Jew livest as the Gentiles , and not as the Jewes , why compellest thou the Gentiles to live as the Jewes ? vers. 14. 4. Doctrine . A man is not justified by the workes of the Law ; ( but by the faith of Jesus Christ ) vers. 16. 1. Because by the workes of the Law shall no flesh bee declared righteous . v. eod. 2. Because through ( the death of ) the Law , I am dead to the Law that I might live unto God ; for I am crucified with Christ . Neverthelesse I live , yet no more I ( the man that I was ) but Christ liveth in mee . And though I now live in a body of flesh ; yet I live in the Faith or Religion ( not of Moses , but ) of the Sonne of God , who loved mee , and gave himselfe for me . vers. 19.20 . 3. Because I doe not frustrate the grace of God ; for if the right ( whereto I am justified ) come by the Law , then Christ dyed without cause . vers. 21. 5. Duty . While wee seeke to bee justified by Christ , we must not bee found sinners ( to continue in sinne , vers. 17. 1. Because , God forbid , that Christ should bee ( or be thought to bee ) the Minister of sinne , vers . eod. 2. Because , if I build againe the things ( or sinnes ) which I destroyed , I make my selfe a transgressour . vers. 18.

FINIS .