THE JUSTIFICATION OF A SINNER: Being the Main ARGUMENT OF THE EPISTLE TO THE GALATIANS.  
By a Reverend and Learned Divine.   printer's or publisher's device depicting a duck bearing the word "WICK" in its bill (McKerrow, 368) NON ALTUM PETO I.S. 
LONDON, Printed by T. H. and are to be sold at the Gun in Ivy-Lane, 1650.   

THE PREFACE, For the Reading of the Epistle to the GALATIANS; In five Particulars.  
The situation of Galatia. Her Inhabitants Her reception of the Gospel. Her false Teachers. Their false Doctrine. Their Arguments for it. Their design in it. The Scope and parts of this Epistle three. Paul's Apostleship is immediate from Christ; and no way inferior to the chief Apostles; Circumcision is of itself, a thing indifferent. Justification makes us a right unto Blessedness, whereto Faith in Christ is our title, and works of Love are our tenure: (and these two are sufficient.) But works of the Law are neither title nor tenure. Paul exhorts to several holy duties. He argues variously: 1. Gravely, 2. Severely, 3. Gently. For the time and the place.  

1. The Direction.  
IT is addressed to the Churches of Galatia. The Land of Judea (extending it so, as sometime it is, to include Samaria and Galilee) is bounded on the South with Arabia the Desert, wherein the Famous Mount Sinai is seated. But on the North, it bordereth upon Syria (whereof anciently it was a Province;) for therefore the King of Syria is by the Prophet Daniel frequently called the King of the North. And North from Syria lies Cilicia, the Native Country of St. Paul; and North from Cilicia is Galatia, whereof the Metropolis or Chief City is the Famous Ancyrà, from whence the people of the whole Country are by some Historians called Ancyrans': So that the Countries of Arabia, Judea, Syria, Cilicia, and Galatia, lie as it were in a Line under the same Meridian successively Northward, the latter still more Northerly than the former.  
Galatia being a large Province of Asia the less, was originally inhabited by the Greeks': But afterward (some 360 years before Christ) was possessed by the Gauls or French, who quartering and mingling themselves with Greeks, gave occasion that the Country was called Gallo-Graecia, or Graeco-Gallia, i. e. that part of Greece wherein the Gauls lived. At last the Jews, whose manner was (being a populous Nation) to disperse their Families into divers other Countries, seated themselves as sojourners or strangers, in the chief Cities of Galatia, where they had their several Synagogues, as the French and Dutch in some Cities of England, have their proper Congregations.  
Into this Country of Galatia bordering upon Cilicia, Paul being a Cilician borne, did in discharge of his Ministry, make two several journeys. The first by way of Plantation to publish the Gospel; and the second by way of Visitation, to confirm the Believers in it. And those Believers of Galatia, who came in unto the Faith, whether from the Jews or from the Gentiles (for there came in from both) are in respect of their several Congregations, styled by the Apostle, the Churches of Galatia, unto whom he directs this Epistle.   

2. The Occasion.  
AFter Paul's final departure from Galatia into other Countries, to plant and settle the Greek and Latin Churches, there arose in the Congregations of Galatia certain false Teachers; who by Birth and Nation were not Jew's, but Proselytes or Strangers, who had lived among the Jews in Judea, where by Religion they became Christians, and from thence traveled afterward into Galatia; amongst whom (it seems by Ecclesiastical Writers) Cerinthus was the leading man.  
The false Doctrine taught by these, was, That unto Salvation, the Ceremonies of the Jewish Law were necessary, especially that of Circumcision. Yet herewith they taught not, that Faith in Christ, and Holiness of life, were either to be rejected or neglected: But approving the necessity of these, they pressed their insufficiency; alleging, that Faith and Holiness were not sufficient and prevalent, to procure us a right, interest, and claim unto the Blessings promised in the Gospel, unless to our Faith and Holiness we superadded Circumcision. Thus they framed a compliance of Christ with Moses, to compound the Gospel with the Law; or rather if we consider the moment of the matter, to substitute the Law instead of the Gospel; for both of them cannot subsist together.  
The Arguments whereby they raised and maintained this Doctrine, were chiefly Calumnies against St. Paul; partly by extolling Peter, James, and John, as the chief Pillars of the Church, as Apostles ordained by Christ himself, as Residentiaries of Jerusalem in the Consistory of Christ; partly by disparaging Paul's Apostleship, and opposing the authority of the Apostles against his authority; as, that he had not the authority of an Apostle, or if he had any, it was but derivative only from them, and therefore was inferior to them; That he was the only man who opposed the Ceremonies of the Law, for the rest of the Apostles allowed of them; (and indeed for a time they seemed to allow them, prudently concealing their mind in that point, lest otherwise the Jews of Judea, where they chief preached, being blindly zealous for the Law, should have taken distaste against the Gospel.) That he in the point of Circumcision was inconstant and various; sometime urging it, as he did upon Timothy; and sometime opposing it, as he did in Titus.  
The Design or end of this Doctrine was double. 1. That by this means these Teachers might render themselves gracious amongst the Jews, who highly esteemed the use of their ancient Laws; and consequently that hereby they might become capable of all Honours, Offices, Privileges, and Commodities granted then to the Jews in divers places. 2. That hereby they might decline those persecutions and other inconveniences, whereto those Christians were subject, who professed the purity of the Gospel stripped from the Jewish Ceremonies. For in those times by the Civil Laws of Rome, and by the Edicts of the Roman Emperors, the Jews in all places enjoyed the free exercise of their Religion: But so did not the Christians, who were every where vexed by all unbelievers on all hands both by Jews and Gentiles, as appears throughout the Acts of the Apostles.   

3. The Intention.  
THE main Scope of St. Paul in this Epistle, is to reduce the Galatians from their Jewish error, in retaining and adhering to the works and Ceremonies of the Law, unto the sincerity and purity of the Gospel; as will best appear in the parts of the Epistle, which besides the Salutation and Valediction, seem principally three.  
1. A Defence of his Apostleship. cap. 1. ver. 6. etc. For because the false teachers by impugning his Apostleship, had grounded and raised their error; therefore he with great courage and freedom of language, doth vindicate the Office and authority thereof; as that he had not his Apostleship from the Apostles, nor by the Apostles, but as immediately from Christ as ever they had theirs; That he was no way inferior to the chief of the Apostles, either for knowledge in the mysteries of Christ, or for power in Preaching the Gospel; That they acknowledged the Authority of his Commission, the largeness of his circuit, and the efficacy of his ministry among the Gentiles; That for Circumcision, he allowed the liberty of it, as a thing indifferent, to be used or omitted, as occasions and circumstances should require for the advance of the Gospel: But he opposed the Necessity of it, that it should be imposed and forced as a yoke upon all the faithful, without any distinction of persons, times or places; for such a necessity was inconsistent with the liberty of the Gospel, which by the necessity of Circumcision must necessarily be overthrown.  
2. The Doctrine of Justification. cap. 2. ver. 15. etc. Wherein he declares the power and virtue of faith in Christ. That every Christian is justified. i e. hath a present right, interest, or claim unto the future Blessings promised in God's Covenant, and bequeathed in his Will and Testament; for it is the nature of promises and covenants of Wills and Testaments, to create, assign, and convey, rights, interests, and claims. That the right, interest, or claim, which we have by virtue of Gods Will and Testament, is a Right of amity, alliance, and inheritance, whereunto we are instituted and adopted for the Sons and Heirs of God, as coheirs with Christ; for Wills and Testaments do produce amities and alliances, by devising Legacies, and settling Inheritances. That the cause procreant or title whereby we acquire and have this Right of Inheritance, is Faith in Christ; for by faith in him we covenant and contract with God to accept and receive this Right; because Christ is the Publisher, Probator, and Executor of God's Will; and the Legatary or particular Heir can never possess himself of the gift assigned him, but by means of the Executor or heir general: because the performance of the Testators Will, as to matter of gifts and Legacies is charged only upon the Executor. That the cause conservant or Tenure whereby we preserve and hold this Right of inheritance, is our works of love; for the greatness of this Blessing ought so to animate and quicken our faith, as to make it lively and working by love, without which our faith is an act imperfect, frustrate, void, and dead; and the works of love are the conditions and services which we must perform in acknowledgement and thankfulness unto God for his infinite grace and savour in giving us this right of Inheritance; for without such works we become ingrateful and disinheritable to forfeit our future possession of that inheritance whereto our faith procures us a present right, interest, or claim; seeing it is in vain for us to have a right unless we perform the services whereby to hold it; for what Inheritance is there in the world, which requires not a tenure whereby to hold it, as well as a title whereby to have it? Unto Blessedness therefore these two only are necessary and sufficient on our part; namely Faith in Christ, whereby we are Justified or made the Sons of God jurally, to have the Rights of Sons: and works of love, whereby we are sanctified or made the sons of God morally, to perform the duties of Sons. As for works of the old Law, whether Moral, which are rather not-works than works, as not to have many Gods, not to worship images, not to forswear ourselves, not to work on the Sabbath, etc. or whether Ceremonial, such as Circumcision, and the rest thereon depending, these (especially the latter) are no way effectual or causal, either procreant or conservant to our right, interest, or claim of Blessedness; they are neither a title whereby we acquire and have that Right, nor a tenure whereby we preserve and bold it: but are rather destructive and extinctive to defeat, frustrate, and void it; for seeing the Gospel is God's last Will and Testament, and every last Will doth infringe all former, therefore he that will adhere to God's former Will, debars himself from the benefit of the latter. This Doctrine the Apostle proveth, and presseth by reasons, authorityes, examples, and types from the old Testament; and withal he solidly refutes the arguments alleged by the false teachers for their false Doctrine.  
3. An Exhortation to holiness. cap. 5. vers. 1. etc. Wherein he seriously moves them to all holy duties; as To persist in their Christian liberty and to use it without any abuse of it; To live in love and walk after the spirit, whereby they should be enabled against the lusts of the flesh, the fulfilling whereof would exclude them from possessing that inheritance, whereto by faith they had a present right; To practice Christian toleration in bearing with one another's infirmities: To allow a liberal maintenance to their Teachers, whom although they might mock and defraud of their means, yet God would not be mocked; To persevere in doing good universally toward all men, especially, faithfully to the faithful; To suffer persecution joyfully, even to glory in the Cross of Christ. So that if we respect these two last parts of Doctrine and Exhortation, this Epistle to the Galatians seems to be an Epitome or breviate of that to the Romans.   

4. The Composure.  
THe stile or frame of this Epistle is different and various; for the Apostle earnestly labouring to reduce the Galatians from their Jewish error, summons up all the sources of reason and Scripture, omitting no kind of assertion, nor no kind of argument, but winding and turning himself every way, assumes all forms of persuasion, whereby to open the truth, and press it home upon them. Sometime he is grave and stern, neglecting all manner of respect in saluting them, not affording them any honourable appellation of Christianity, as to call them Elect, Faithful, or Saints; as his manner is in other of his Epistles to other Churches. Sometime time he is severe and sharp, reproving and chasticing them with bitter rebukes, wondering at their sudden revolt from Christ, and terming them, a foolish and bewitched people. Sometime again he is gentle and kind, cherishing and winning them with words of dear affection, styling them his brethren and his little children, of whom he traveled in birth again, commemorating withal their former affection toward him, that at first they received him as an Angel of God, yea as Christ Jesus, and would have plucked out their own eyes to have given them to him. To this variety and freedom of argumentation in a way so familiar, the Apostle might be therefore induced, because the Galatians were his next neighbours bordering upon Cilicia, whereof he was a Native.   

5. The Date.  
FOR the time when it was written; some think it was the first of all Paul's Epistles: Others conceive it written about the same time that he wrote his Epistle to the Romans; which they collect from the affinity of the argument between these two Epistles: But if we suppose it written at Rome, than it seems probable, that it was the last of all his Epistles, written while he was there a Prisoner at large, after Luke had finished the Acts of the Apostles, and was departed from him.  
For the Place whence it was written, whether from Rome, or from elsewhere, there is as much uncertainty as for the time. See the Postscript added at the end of the Epistle.    


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 mortal man, the secondary means by whom I was made an Apostle.  
But by Jesus Christ.] i e. By the means 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 show 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 therein 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 Gospel. Other Ministers but edifiers and waterers of it. Why Paul here styles himself an Apostle. The authority of the Apostles was sacred. The Judaizers' calumny against Paul's Apostleship, and the ground of it. Paul's Apostleship not humane for the author, 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. Paul's Apostleship Divine. Christ opposed unto man. Man is some time put for an ordinary man. Paul's calling equal to the rest of the Apostles, for the means, and the Author. grounded on God's Mandate. An Evangelicall Attribute of God as the sole Author of the Gospel, the Divinity whereof was to be pressed. Paul's Apostleship singularly divine.  
PAUL an Apostle.] The Author who wrote this Epistle, doth always call himself by the name of Paul. But Luke who in Acts of the Apostles, wrote the acts of Paul's Ministry, doth call him Saul, while he preached the Gospel among the Jews 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 hear 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 Jews as well as other Nations, many persons were binomious, and some trinomious, as appears by the three names of Simon Peter & Cephas, all 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 custom among most Nations, especially the Romans, not to subscribe their name under or after their Letters, but to prescribe or prefix it above or before them in the first place, as Princes do in these times.  
And Paul styles himself by the title of an Apostle, i. e. of an Emissary, Legate, or Messenger universal, sent forth by divine authority from God by Christ, to be a founder and planter of the Gospel at large, without restraint to any certain City or Country. For thus the Twelve were the Apostles of Christ; and thus was Christ himself the Apostle of God: for of the Gospel, Christ was the original Founder, who by a mission immediate from his Father, laid 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 herein 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 laid and made by Christ and his Apostles. Or they are only Teachers and Pastors to feed and rule that flock which by Christ and his Apostles was first constituted and collected. This title of Apostle according to his usual manner, Paul attributes to himself in all his Epistles: but in this Epistle above any of the rest, there was especial reason for it. Because by this title he would establish his authority in the Churches of Galatia, and confirm his doctrine there planted, which after the plantation of it was by false Teachers amongst them, questioned and challenged of falsehood. 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 lawful for no man; but for Christians to do it, was insufferable. This abuse therefore must be rectified, by words that were proper to discountenance it.  
Not of men.] The Greek particle is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which here must needs signify from. Because his meaning is, that men were not the prime authors from whom he received the Commission or Mandate for his Apostleship; or, that the authority from whence he 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 be 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 author of it: Or if it were from God, as from the prime author; yet that it was not by the means of Christ, that he had not his Instruction and Mission from God by Christ. But that he was taught his knowledge in the Gospel by some mortal man, and preached it by the means of humane help; and that in this respect, he was not comparable to the rest of the Apostles. For which opinion (or rather calumny) of theirs, this may seem to be the ground. Because Paul entered upon the office of his Apostleship, after Christ was ascended into Heaven, whereas the rest of the Apostles had their mission from Christ himself, while he yet remained 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 he had that calling from men, and from men he had his mandate to persecute the professors of it, seeing he had it from the chief Priests, as it appears, Act. 9.14. And here he hath authority from the chief Priests, to bind all that call on thy Name. But after his conversion, when he was a Believer, 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 means of any person, who was a mortal or mere man. And here he takes man, for an ordinary mortal man, in opposition unto Christ, who is both God and man, and who though he be man, yet is an extraordinary and immortal man. First, therefore for his Instruction in the Doctrine of the Gospel, he had it not by man, as taught it by man; as before he had his knowledge in the Law by the means of Gamaliel, at whose feet he 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 Apollo's, who although he was before eloquent in the Scriptures, and well catechised in the Christian Religion; yet afterward he had his best and soundest knowledge therein by the means of Aquila and Priscilla; for Acts 18.26. They took him unto them, and expounded unto him the way of God more perfectly.  
Secondly, neither had he 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 means 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 means; for although Ananias at Damascus put his hands upon Paul, that he might receive his sight: Yet Paul had no Instruction nor Mission from Ananias, but from the Lord only, who having first converted him, sent Ananias to perform this office unto him, for the recovery of his sight: But Christ reserved unto himself the Instruction of Paul, Act. 9.16. I will show him, how great things he must suffer for my name's sake. Likewise the Presbytery at Antioch, Act. 13.3. When they had fasted and prayed, laid their hands on Paul and Barnabas, and sent them away. But that Mission was not autoritative, but only dismissive; for the Calling and the Warrant for their sending away, was wholly from the Holy Ghost, who had said in the former verse, Separate me Barnabas and Saul for the work, whereunto I have called them.  
Paul therefore doth utterly disclaim this humane Instruction and Mission, that thereby he might the more commend and improve the authority and credit of his Apostleship, against the calumnies and obloquys of the false Teachers, who had divulged, that Paul had received from Peter, James and John, both his Instruction and his Mission. And here again the Calling of the Apostles differeth from ours, for although our Calling be Divine, and come from God; yet it is not Primitively and immediately from God; but derivatively and mediately, by the means of man. Because our Instruction and Mission is derivative and delegate, to be instructed by the teachings and writings of men, and to be sent forth to preach by the authority of men, who were in this Office before us, and are the only 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 he received it, and by whom; namely from God the Father, as the prime Author of it, by the means of Jesus Christ, by whom he had immediately 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 he 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 medial was before intimated. And then he specifies God the Father, as the prime and principal person, from whom he 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 principal of his humane calling.  
But in opposing Christ unto man, by man he understands (as we said 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 rank, quality, and condition, of all other men; for he is the unigent Son 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 sovereign 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 seem to themselves as petty gods. For so Samson said of himself, Judg. 16.17. If I be shaved, than my strength will go from me, and I shall become weak, and be like any man, i. e. like every ordinary man. And from the number of men, Judges and Rulers are in a manner exempted; and that by God himself, when he speaks to them in this form, Psal. 82.6. I have said, Ye are gods, and all of you are children of the most High, but ye 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 here opposeth Christ unto man. q. d. I am no way inferior 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 immediately by Christ, who immediately by himself, revealed and taught the Gospel unto me; and by himself sent me forth to preach it among the Gentiles. And as the rest of the Apostles had the original of their calling from God the Father, whose will it was, that they should be taught and sent forth by Christ; so the original 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 God's permissive will to allow and suffer it, as on Gods imperative will to require and command it: for hence he saith, 1. Tim. 1.1. That he was an Apostle of Jesus Christ, by the commandment of God our Saviour: which is a special will of God; for every command is a special will, and every Mandate is a special Command.  
Who raised 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 alleged, is, partly to confirm the doctrine of the New Testament, and partly to certify the perfect consent in all things, between God the Father who ordained 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 raising Christ from the dead, did marveilously confirm the whole doctrine, which Christ had publicly delivered unto the world, and did manifestly declare that himself was the author of the doctrine taught by Christ. Because God raised Christ from the dead, for the further prosecution of the Gospel, whom the Jews 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 raised again 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 unbelieving Jews, who magnified and maintained the Law as a divine Institution proceeding from God, and of ancient observance amongst God's 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 raising 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 ordained an Apostle by Christ, after the Resurrection of Christ from the dead. A special privilege unto him, which befell none of the rest, who were all ordained before his Resurrection, while Christ was yet a mortal man; and therefore his Calling was more divine than theirs, by how much Christ being made immortal, was more Divine, then while he was mortal.    

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 Ministry, who preach the Gospel.  
Which are with me.] i. e. Which are abiding for the present, where I am.  
Unto 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 jointly; and why so? Unprofitable reasoning. The direction is general, 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 own name only, without any Approver of his Doctrine, to subscribe and testify it, besides himself; as in his Epistle to the Romans, to the Ephesians, and to Timothy. In some of his Epistles, he adjoins some one of his fellow-Ministers; as Sosthenes in the first to the Corinthians, and Timothy in the second: whom also he adjoins in that to the Philippians, and in that to the Colossians. In some he adjoins 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 show their affection to the Galatians, but chief to declare their approbation of Paul's doctrine; and to justify 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 affirm it, than it seems they were Romans, either for their Nation, or at least for their present residence. But by this inference we gain no knowledge of their persons, and therefore desist from further search after them. Because that Reasoning makes but small gains, which in a matter of no moment, gathers but one uncertainty out of another.  
Unto the Churches of Galatia.] The direction of the Epistle for the persons unto whom it was addressed. And herein 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, either 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 several Churches or Christian Congregations, whereof, (as it seemeth) all, or the most part, were leavened and soured 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 general: because they were all equally concerned.  
2. For the abruptness or flatness of the Direction; for therein 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 faithful: as his usual manner is to preface other persons and Churches, in the rest of his Epistles. But he only affords them a bare and flat compellation in an abrupt and disrespective manner, unto the Churches of Galatia. Whereby the holy Apostle would argue and declare his holy indignation against the Galatians, as Congregations unworthy of those gracious appellations, which otherwise he readily attributes unto all other Christians. Because these Churches had partly corrupted the grace of God, and partly rejected the Means of it by Christ; for they had soured the liberty of the Gospel with the necessity of legal Ceremonies, especially that of Circumcision. Yet in saying, unto the Churches of Galatia, he allows them the name of Churches, because they yet retained several parts of Christianity. As in like manner he doth to the Corinthians, who were foully tainted and stained with divers corruptions both in doctrine and manners.    

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 kindness, be to you from God and Christ.  
Peace.] i. e. All happiness and blessedness be to you from God and Christ.   

Reason.  
After the harsh Direction, follows a kind Salutation, in the best form, 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 he doth here bespeak them with a most pious and Christian Salutation, that he might seem to recompense the flatness and sourness of his former Direction, with the kindness and sweetness of this Salutation. For although he were unwilling to vouchsafe them their Title, yet he is ready to afford them his Prayer, in the best and holiest manner. And the prudent Apostle practiseth this variety of discourse, that he might gain some advantage by every form of Arguing, sometime by harshness, and sometime by sweetness, leaving no means unassayed whereby to recover the Galatians from their error.   

Comment.  
The form of salutation among the Jews. Grace what, and Peace. Of blessedness, God the Author, and Christ the means. The title of the Father of Christ. Yet neither's title exclude the others. There are many Gods, and many Lords, yet to us, but one so, and but one supremely 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 form of Apostolic Salutation and benediction in the Epistles of Paul, Peter, John, and Judas. And the verb substantive Be, which by Paul is silenced in the original, is by Peter expressed by the word Be multiplied, 1. Pet. 1.2. Grace unto you and peace be multiplied. The ancient form of Salutation among the Hebrews, was, Peace be unto you. Which form was also used by Christ himself; and he commanded the use of it to his Apostles, Luke 10.5. And into whatsoever house ye enter, first say, Peace be to this house. But afterward among the Christians, in memory of that rich Grace, which came by the means of Christ, the word Grace was added and prefixed to the former ancient Salutation. Grace then is the love, favour, or kindness of God by the means of Christ, or that rich kindness of God towards us, whereof Christ is the Messenger and Mediator, the Beginner and the Finisher, who first published the truth; and procureth the final 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 root: Whether those blessings be temporal and spiritual in this life, or celestial and eternal in the life to come, according to the sense of the Hebrews, who by Peace understand all safety, prosperity, and happiness whatsoever.  
From God the Father, and from our Lord Jesus Christ] The persons from whom Paul salutes them, and prays a benediction upon them, are expressed to be two; namely, God the Father, as the original and prime cause from whence all grace and peace doth arise; and Christ our Lord, as the instrumental and mean cause, whereby all Grace and Peace is conveyed. For he wisheth a blessing upon them from the very same persons in the very same order that he had his Calling; namely, from God the Father by Jesus Christ: Or to use the very same words wherein he expresseth himself 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 he gives the title of God, in an eminent and transcendent sense; because the Father is the supreme and most high God, who of himself hath sovereign dominion and power over all things, & over all persons; and who of himself 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 & government over all things and persons, excepting one only, who is the Father himself. For the Father hath ordained Christ in a peculiar manner to be the Lord or head over his Church in all matters thereto pertaining. And hereby Christ in a peculiar relation unto us, becomes our Lord, in whom we must believe and trust, and whom we must worship, serve, and obey. Yet it is not Paul's 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 bears both these titles; but that when they are mentioned both together, these are the usual forms 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 be extant many Gods and many Lords: Yet there is extant but one God and one Lord, to be 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 said, 1 Cor. 8.5. For though there be, that are called Gods, whether in Heaven or in Earth, as there be Gods many, and Lords many: But to us there is but one God, the Father of whom are all things, and we for him; and one Lord Jesus Christ, by whom are all things, and we by him. Where by the way we may note, that there are made three degrees; the first, is of those who are called Gods, but are not indeed so, as the Sun and Moon in Heaven, Idols and Images on Earth; the next of those, who are called so, and are indeed so, but not supremely 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 supremely so, to be invocated and worshipped, as God the Father, and our Lord Jesus Christ.  
Hence also it appears that the divine service of invocation or prayers is due unto Christ. Because this salutation here is an invocation (though indirectly framed) wherein Paul prays 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 God's Church is ascribed unto him) doth know the wants and the desires of the faithful, and therefore also doth hear their votes and prayers. Now the knowledge and the audience of such things is a ground sufficient for invocation or prayer to be made unto Christ; especially seeing his knowledge and audience are seconded with a power and a will, whereby he is able and ready to help 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 ye shall ask in my name, that will I do, that the Father may be glorified by the Son; If ye shall ask any thing in my name, I will do it. This Invocation was preached by Steven, when he 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 thorn in the flesh, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might departed from me.  
They therefore are in an error, who to bar Christ from the honour of Invocation, do read this Text thus; From God our Father, and of the Lord Jesus Christ; referring the pronoun Our unto God the Father, and thereupon construing the words; as if the Apostle prayed for grace and peace from the Father only, and not from Christ: But would only intimate that God is the common Father of us, and of Christ. But this construction is not only 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; he should then first call him our Father, before he called him the Father of Christ. Especially in a passage where he intends to magnify the honour of Christ, as by the verse following, where he expressly calls God, our Father, it appears 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 himself for our sins, that he might deliver us from this present evil world, according to the will of God, and our Father.  

Sense.  
Who gave himself.] viz. Unto death, and died.  
For our sins.] i. e. For the remission or forgiveness of our sins; by confirming through his death God's last Will and Testament, wherein the Remission of sins was devised unto us.  
That he might deliver us.] i. e. That he might separate or withdraw us.  
From this present evil world.] i. e. From the evil of this present world: or from the present sinfulness or wickedness commonly practised by the men of this present world. In a word, That he might draw us to Repentance, or holiness of life, or sanctify 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 sins, and for our repentance.  
Of God, and our Father.] i. e. Of God, who is our Father; viz. By virtue of his last Will and Testament, wherein he hath adopted or justified us to be his sons and heirs.   

Reason.  
Having in the former verse styled Christ our Lord, he gives here a tacit reason, why he styled him so, showing 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 sins, by the remission or forgiveness of them: the other, from the servitude of sin, by our Repentance and forsaking of them. And further, he declares, that these three things, viz. the Death of Christ, the Remission of our sins, and our Repentance, are consequent, suitable, and according to the last Will and Testament of God, wherein these things were thus ordained. Hear therefore are described two final causes, ends, or effects of Christ's death: first, the Remission of our sins: 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 we should Repent and forsake them. And unto these final causes, is annexed the efficient cause of Christ's death; that it was not merely according to the will of the Jews, 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 here 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 God's old testament; but must depend upon Christ, and the benefits by his death, according to Gods last Will and Testament. For Paul intends these words as an Evangelicall attribute or description of Christ our Lord; as before ver. 1. the words, who raised 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 sins, but only took and bore away the punishment from us, as he took away sicknesses and diseases. Christ's death causeth the forgiveness of our sins, and our Repentance, which is a Deliverance from sinfulness, which is wickedness. not Locally. but Morally. Deliverance from evil in the Lord's Prayer. The nature of Repentance, which is really all one with holiness. The Motive to it is our Forgiveness. 2 Reasons of it, 1 Repentance is the purpose of Forgiveness. 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 Repentance. God's will is his Affection, Decree, Purpose, Covenant, and Testament: Yet so taken chiefly in the Gospel; And so here, for 3 Reasons. And is the efficient cause of Christ's death. But the principal efficient is God, by means of the New Testament, 〈◊〉 the 〈◊〉 the Testator, the Executor, the Form, the Appearance, the Legataries, the Legacies and Conditions. God is our Father Jurally, and Morally and to be styled our Father.  
WHO gave himself.] We must here supply the word unto death; which many times in Scripture is silenced: but is supposed, and must be understood, when the words of giving himself, are ascribed unto Christ. Of whom they signify, that his death was not wholly compulsory on the Jews and pilate's part, but also voluntary on his own part, by yielding himself unto death. From which, if he would have shunned it, he could easily have rescued himself, not only by his own single power, but (Matt. 26.53.) by the aid of more than twelve Legions of Angels, which at his request, his Father would have presently given him: but he willingly yielded and gave himself up to death. So the word unto death, must be understood, Ephes. 5.2. Walk in love as Christ also hath loved us, and hath given himself for us; viz. unto death: as the words immediately following declare it. And Ephes. 5.25. Husband's love your wives, even as Christ also loved the Church, and gave himself for it; viz. unto death. And 1. Tim. 2.6. Christ gave himself a ransom for all. i e. Gave himself unto death. And Tit. 2.14. Christ gave himself for us, that he might redeem us from all iniquity. i e. Gave himself unto death.  
For our sins.] Hear again 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 forgiveness; that Christ gave himself unto death, for the remission or forgiveness of our sins. 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 forgiveness of our offences; for this sense is declared by the words immediately following, and risen again for our justification. And 1. Cor. 15.3. I delivered unto you, how that Christ died for our sins. i e. For the remission of our sins. And Heb. 10.12. But this man after he had offered one sacrifice for sins for ever. i e. For the Remission of sins for ever. For when in other places of Scripture, our sins are referred to the death of Christ, or unto his blood, being put for his death, the word Remission, is mentioned expressly. As Matt. 26.28. This is my blood of the new Testament, which is shed for many, for the remission of sins. And Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past. And Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. All which sayings, and the like, are explications or comments upon these words of Paul here, who gave himself for our sins.  
Sometime the word Remission is not mentioned expressly, but implicitly, by substituting in stead thereof, some other word thereto equivalent; as the word Taking away: for the Remission or forgiveness of sins, 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: Hear 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 sins. i e. To remit or forgive our sins. 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 forgiveness. As Esay 53.11. By his knowledge shall my righteous servant justify many, and shall bear their iniquities. And again in the next verse following; He was numbered with the transgressors, and bore the sin of many. i e. He shall and did bear away or take away from many, the punishment of their iniquities and sins; which in one word, is the Remission or forgiveness of their sins. And 1. Pet. 2.24. Who his own self bore our sins in his own body on the tree. i e. took away from us the punishment of our sins.  
Yet Christ did not take the punishment of our sins upon himself, to bear and suffer in himself the punishment due to us for our sins; for he was not punished in our stead for our sins; but he only took away, or bore away from us the punishment of them, without inflicting it upon himself. 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 said, Esay 53.4. Surely he hath borne our griefs, and carried our sorrows; Matthew citys this upon the miracles of Christ, in healing all that were sick, saying Matt. 8.17. Himself took our infirmities, and bore our sicknesses. Now in healing the sick, Christ did not so take their infirmities and bear their sicknesses, as to be infirm or sick himself: but he only took away or bore away from the sick their infirmities and sicknesses. For when a Physician 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 bear or suffer the punishment himself: but he only took away and bare away from us the punishment of our sins. And when by the means of the Physician, the disease is taken from the Patient, it is not necessary it should be laid on the Physician, 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 be laid upon Christ, or on any else; because it is finally abolished. For the punishment of sin is eternal 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 sins then are not the efficient cause of Christ's death; for Christ died not to be punished for them: but his death is an efficient cause of the Remission or forgiveness of our sins; for by the means of his death, the punishment of our sins is taken away, or borne away. And consequently, the Remission of our sins, is a final cause, end or effect of Christ's death: yet not immediate or proximous, but a remote effect. For (as shall be more largely declared, cap. 2. ver. 21.) the immediate or proximous final causes, ends or effects of Christ's death, were to testify, to confirm, and to execute the last Will and Testament of God; whereof one article is the Remission of our sins, which by way of Legacy is therein devised or promised unto us. Christ then gave himself to death for our sins: partly because by his death he testified and confirmed the new Testament, wherein the right of Remission of sins is given us; for that Testament being confirmed, becomes of force; and we by means of our faith, have a present right to the future forgiveness of our sins. And partly because through his death he was made perfect with power to execute that Testament, that he might actually remit or forgive our sins, by doing all such acts whereby we might finally enjoy the benefit thereof, when he shall raise us from death to give us the possession of eternal life.  
That he might deliver us.] Here is another end or effect of Christ's 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 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth properly signify to exempt, take out, or pluck out, in delivering from some sudden danger, and delivering in a special manner; 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 slain; whereof Peter making relation, useth the same word, Act. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 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 Jews, when they were about to kill him; as Lysias relates, Acts 23.27. where he useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, which in our last English Translation, is there rendered rescued. To the same sense the Scripture useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to exempt, redeem, or rescue.  
From this present evil world.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. out of the sinfulness; that he might deliver or pluck us out of that sinfulness which reigneth in the men of this present world. For evil is here put for sinfulness, and the world for the men of the world, or worldly men, whose manners, conditions, and actions, are evil, sinful, or wicked. If our deliverance be good, (as coming from Christ it must needs be) than the term or state from whence we are delivered must needs be evil. Yet the evil here meant is not the evil of punishment; because thence we are delivered by the Remission of sins, whereby the punishment is taken away: as was intimated in the former clause of this verse. Nor the evil 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 here meant: because that is not an end or effect of Christ's 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 Evil here intended, is the evil of sin, or rather that degree of sin, which is wickedness, as it is opposed to sins of Error and Frailty; such wickedness as Idolatry, Murder, Adultery, etc. For so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth properly signify; and the substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in King JAMES his Translation, is constantly Englished, Wickedness.  
Wherefore, To be delivered from this present evil 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 fear any affliction from their violences, or any corruption from their examples; for than 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 abstaining from all wickedness, and in undergoing a course of life contrary to the common course of this present evil world, framing ourselves to the works of love, and to the ways of holiness, according to the precepts and rules of Christ. This distinction between a local and a moral 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 keep them (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from the evil. i e. From doing that evil which is wickedness. And so I understand Christ, when he taught us to pray, Matt. 6.13. And lead us not into temptation, but deliver us (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) from evil. i e. Not only from suffering of that evil which proceeds from the wickedness of others, but chief from our doing of any evil which is wickedness. For we pray, that God would not lead us into temptation; now when we are tempted, whether by means of affliction, or otherwise, the purpose whereat the temptation aimeth, is not our suffering of evil, but our doing of it.  
See here the nature of true Repentance. Repentance is a separation from wickedness. For it is a deliverance or separation or turning from evil, not from that of affliction which is the suffering of evil; but from that of sin, which is the doing of evil. Yet not from all sin in every degree of it, as errors and frailties; for unto such a Repentance as to be wholly sinless, no sinner ever yet did, or ever can attain in this life. But it is a separation from that degree of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. malignity, malice, or wickedness; which consisteth either in a wilful custom of sin, or in the act of some one sin, whereof the pravity amounts to a custom. Repentance then is a liberty or freedom from wickedness; for when Christ by forgiving our wickedness delivereth us from it, than he causeth our repentance: and when we by forsaking wickedness are delivered from it, then are we come to Repentance. Unto this Repentance many have attained, and thereto every Believer may and must attain in this life, or else his faith is not effectual unto salvation. And this Repentance is really one and the same thing with holiness, though between them there may be some rational differences, as the words in divers men's understandings may be diversely dilated or restrained. For holiness may be in a person who never sinned, as is that of God, of Christ, and of Angels: but when the subject of holiness is a person that was a sinner, and the term from whence it began was sin, than such holiness is repentance; and in this life the holiness of Believers is no other; although thereof there are divers degrees, wherein some far exceed others.  
The Motive unto repentance or holiness of life, or the cause that should invite and draw us unto the works worthy thereof, or (which is all one) the Means whereby Christ delivereth us from the evil or sinfulness of this present world, is the remission or forgiveness of our sins. For to what end or effect did Christ die for us? It was to this end, to testify and confirm 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 forgiveness of our sins. And to what end or effect are our sins forgiven? Certainly not to this; that thereupon we should imagine Repentance or holiness to be a thing impossible, or should esteem good works not necessary, or should differ from the evil men of this present world, in nothing but in our faith; taking liberty to live licentiously, without fear 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 Paul's doctrine, and in the next Chapter ver. 17. will object it against him. But the end or effect which the remission of our sins should have upon us, is to move and draw us to Repentance or holiness of life. For Christ died or gave himself for the remission of our sins, that he might deliver us from that servitude of sin, wherein 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 wickedness. And the Reasons why the forgiveness of our sins should cause our Repentance, are two.  
1. Because the forgiveness of our sins is granted us in relation to our repentance. It hath been the business of God's spirit in all ages to struggle with man, and to draw him from wickedness. Under the Law God ordained several punishments by violent death for it: but this was a base and servile way for God's people to be kept in awe, only through fear: and it was a defective, faulty, or weak way; because those penalties by death could not do the deed, to deliver or withdraw men from wickedness. Under the Gospel therefore God proceeds in a contrary course, by reversing all penalties, and granting a general pardon for all sins; to the end, that what the Law could not do by way of fear, that the Gospel might effect by reasons of God's love: that we in thankfulness for so great a blessing, might answer his love with our love, and thereupon for his sake might forsake the ways of wickedness. And God sealed this Pardon with the blood of Christ, that his love in not sparing his own Son, and the love of Christ in laying down his life for us, might the more endear and engage us to the works of Repentance and holiness. Unto which effect, what further means are there conducent, besides the fear of God in punishing sin, and the love of God in forgiving it?  
2. Because our Repentance or holiness is the condition whereupon the forgiveness of our sins is to take effect. Every Believer by virtue of his belief or faith, hath a present right to the future forgiveness of his sins; and his present right to that forgiveness is absolute or simple without any condition. For his belief or faith is not the condition thereof, but the nomination whereby the Right of forgiveness, and the rest of the Legacies devised in God's Will, are assigned unto him; for that and the rest are settled upon all the faithful, by their name of Believers. But the future fruition of that forgiveness is conditional; for it is limited or restrained unto the condition of Repentance or holiness: for though all Believers have a present right to the forgiveness of their sins; yet only those Believers who are penitent or holy shall enjoy the future benefit of that Right. By reason of which limitation, the benefit or effect of actual forgiveness is suspended, until the condition of holiness be accomplished. Which condition being never performed, God stands no way engaged for the future, to forgive actually those sins, unto the forgiveness whereof the Believer had once a present Right.  
Hence Christ makes our Forgiving of one another an adequate condition of God's forgiving us; that if we forgive one another, (which act in us is a good degree of our repentance or holiness) 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 ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. If God's forgiveness here mentioned be not conditional, then must we needs aver, 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 we pray to God for forgiveness, as Christ taught us to pray for it, we ask it upon this condition of forgiving others. Forgive us our trespasses, as we forgive them that trespass against us. Or if on our part this condition be not expressed; yet on Gods part it is always implied and understood. But if in this life our sins be absolutely and actually forgiven, there can be no cause why we should daily pray for their forgiveness: because no man prays for what he already hath and enjoyeth. But because God's promise to forgive us is conditional, therefore we daily pray, that God would finally perform his promise, upon our performance of the condition.  
Heerupon it is, that Christ makes the forgiveness of sins 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 forgiveness of his sins: because the ordinary form of words wherewith Christ healed, was by saying, Thy sins are forgiven thee. Peter also presseth the same doctrine, that the forgiveness of our sins, should make us to repent, or die to sin, 1. Pet. 2.24. Who his own self bare (or took away) our sins in his own body on the tree; that we being dead to sin, should live unto righteousness. The word here in the original for dead, doth properly signify 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 been a sinner, did carefully put this doctrine in practice, and shown us an example of it in her own person; for she upon the forgiveness of her sins, was thereby moved unto acts of holiness in the works of love; and because her sins 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 forgiveness of her many sins; adding withal this verity, Luke 7.47. To whom little is forgiven, the same loveth little. From whence it followeth, that he who loveth not, to him nothing is forgiven; or at least the forgiveness will come to nothing: because if it. come to something, it must needs come to some love.  
And Christ must be the Judge of the condition. For his office it is to examine the reality of it, whether it have been truly performed, according to the precept of the New Testament, wherein the forgiveness of sins 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 conditional, that accordingly he may discharge them; for the discharge of Legacies lies always upon the Executor. And at the day of judgement, when Christ shall sit Judge of the quick and the dead, he will also discuss the condition of our repentance or holiness, judging thereof by the works of love, in giving meat to the hungry, drink to the thirsty, clothing to the naked, etc. as it is largely described, Mat. 25.35. And accordingly he will frame the final sentence, either for the remission of sins unto the inheritance of everlasting life; or for the retention of sins unto the punishment of eternal death. Yet Christ will not examine the condition of our repentance or holiness by the Rules of severity and rigour, but of grace, mercy, and kindness, accepting and allowing of a competent holiness in a mean degree, though it have not been precisely performed. Because the New Testament is a Testament ad pias causis, or for charitable uses; and such Testaments admit of this privilege; that their conditions are at the mercy of the Executor, and he hath power to allow them, though they be not precisely performed.  
Thus Remission of sins and Repentance are of such near relation, that they go hand in hand, as the blessing and the condition of it; being in several passages of the New Testament, joined and coupled together as the two main points or substantials thereof; and as the two main subjects which make up the work of preaching the Gospel. For the New Testament being commonly distributed into the two main branches of Promises and Precepts, or (which is all one) of Legacies and conditions; remission of sins 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 he came into all the Country about Jordan, preaching the Baptism of Repentance for the remission of sins. Hence these two made up the sum of that Gospel, which the Apostles were to preach in the name of Christ, Luk. 24.46. And Christ said 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 sins should be preached in his Name among all Nations. Hence for the execution and effecting of these two, Christ was exalted to be a Prince and a Saviour, Act. 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.  
According to the will of God.] The will of God will not admit of a definition; for it is not definite to be defined, but rather definitive and doth define; and therefore it must be designed by such marks as may notify it; and they are chiefly 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 counsels of his will, whereby he constituteth his Decrees, do 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 be done for the future. And every testament of God is his will; because his testament is his present decree for things to be done after death; for that futurity which is limited unto death, doth specify God's Testament from his Covenant. For God's Testament, and his Covenant are not wills opposite or divers, but subordinate or graduous; because his Covenant is more ample and large; for all God's 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 between 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 express terms is not where mentioned, either in the Law, or the Prophets, or in the Old Testament, excepting only once, Ezra. 7.18. But in the New Testament we frequently find the word, and there it is commonly taken for the New Testament itself, or for that will of God, which is his last will and testament. So 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. of God's last will and testament. And John 6.38. I came down from Heaven, not to do mine own will; but the will of him that sent me, i. e to execute and fulfil the last will and testament of God. And Rom. 12.2. That ye 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 sense 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 God's last will and testament. And Heb. 10.9. Then said he, ●e I come to the thy will O God, i. e. to execute and perform thy last will and testament, as by the words following is plainly declared. He taketh away the first, that he may establish the second, i e. He taketh away the Old Testament, which was the first will of God, that he may establish the New, which is his second and last will.  
And in this sense is the will of God taken here, when Paul saith, according to the will of God; and that for three Reasons. 1. Because Christ gave himself to death according to no other will of God, than his last Will and Testament; for Christ died for this end or effect, that by the means of his death he might testify, confirm, and execute the New Testament; that thereupon it might be in force, and take effect according to the purpose or meaning of God therein expressed. 2. Because remission of sins, for which Christ is here said to die, is according to no other will of God, than his last Will and Testament; for the Old Testament or Covenant of works allowed not the remission of all sins, but only Errors and Frailties; and those also were not remitted, unless they were expiated by the means of a sin offering, and (in case of damage) of a trespas-offering. 3. Because Repentance which is here called a Deliverance from the evil of this present World, was according to no other will of God, than his last Will and Testament; for the Old Testament granted not the benefit of Repentance for any sin; but the transgressor of a penal Law must by the Law undergo the penalty of it, whether he repent or not; in which respect, the Law was armed and strengthened with divers penalties, whereof the most were capital, and from which no Repentance could excuse the Offendor.  
These words than show the efficient cause of Christ's death, as those immediately before declared the final cause of it; and these here seem added by way of answer to a tacit objection; for some man might say or think, that Christ indeed gave himself to death, and it on purpose to confirm the New Testament; but his death might proceed from the violence of the Jews, who put him to death, and not from any Ordinance of God, that his death should be effectual to that end. To this the Apostle answers fully and plainly, that it was the will, counsel, and purpose of God, according to his last Will and Testament, that Christ should die for the confirmation of that Testament, to this end, that accordingly our sins might be forgiven; and our sins are forgiven to this further end, that thenceforth we should repent by forsaking the works of sin; for all this was according to the last Will and Testament of God the Father.  
For the forgiveness of our sins is not the sole act or deed of Christ; but principally of God the Father; unto whom Christ is therein Ministerial, receiving power and command from his Father, to perform all acts conducing to that effect. Because the forgiveness of our sins is a legacy devised or promised unto us in God's last Will and Testament, whereof Christ is the Executor or Mediator. Now the Author or principal cause of every Legacy is the testator, according to whose will it is devised; and the Executor is the hand or mean, whereby the Legacy is conveyed; for a Legacy (according to the nature of it) is a gift devised by the Testator, to be performed by the Executor. And this forgiveness of sins is the most necessary Legacy or promise above all the rest contained in God's last Will and Testament. Because without it, we can never enjoy any of the rest; for unless our sins be forgiven, we can never attain the Resurrection of the body; and without our Resurrection, we cannot enjoy life everlasting. So likewise our Repentance or Holiness is the Precept or Command of God's last Will and Testament; for throughout the whole body of that Testament, Holiness is made the condition of the Legacies or Promises, which are thereby so suspended, that without it 〈…〉 of no effect. Thus forgiveness and repentance 〈◊〉 ●●●ording to the will of God; for forgiveness 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 be performed.  
Hence it appears, that The Gospel is the last Will and Testament of God: Which saying is soon delivered, but not so soon proved: For indeed it can never be 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 we call a principle; and it is a prime principle, which we call a definition: See therefore in it an exact and easy definition of the Gospel. Nominally indeed, the Gospel signifies glad tidings or good news; but really it is the name of God's last Will and Testament: Although then some Grammatical or nominal cause may be 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 rational or real cause, because the affirmation is a definition. Which definition, though it cannot be proved, may easily be declared thus: A Testament is a Decree of things to be executed after death; and God who himself cannot die may make a Testament; because he may make a Decree of things to be executed after the death, not of himself, but of another. God hath made two several 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 we have also an exact definition of the Law thus; the Law is the first Will and Testament of God: Yet we 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 needs be also his will; but because it was not his good will, as is the Gospel, wherein are devised unto us far better blessings.  
The testator who is the Author of this Will, and who framed it, is God the Father; for here, and constantly elsewhere it is called the will of God. The Executor or principal Heir upon whom this will is grounded, is Jesus Christ; for he is the person who receives the main benefit thereby, and who is to perform 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 die instead of God, that by the death of Christ the Testament of God might be confirmed, to be and stand in force for ever, till the final execution of it: For a Testament is of force after men are dead, and not before. The form 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 we call the New Testament. The appearance or certainty 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 proof thereof, by his Doctrine, his Miracles, his Death and Resurrection; for all Wills have their appearance or certainty either by writing or witness; as the Old Testament appeared by the writing of Moses, and the New by the witness of Christ.  
The Legataries who in this Will are made the coheirs with Christ, are all men who are Believers, or who through Christ believe in God; for in Gods Will men are nominated by no other name, then by the appellative or common name of Believers. The Legacies or promises made unto Believers in this Will, are the Graces and blessings of Adoption to be the sons of God, of sanctification by the Spirit of God, of the Remission of their sins, of the Resurrection of their bodies, and of Everlasting life in heaven; for unto all these blessings, Believers are called and justified, to have a present right to the future possession of them. The Terms or words whereby these Legacies or promises are disposed and conveyed unto Believers, are imputing, ordaining, and predestinating; which in this respect signify no more, than what men commonly understand by the two usual 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 holiness in the works of love towards ourselves, toward our neighbour, and toward God; which works who so performeth, that person is truly said to be delivered from this present evil world, according to the will of God.  
And our Father.] i. e. who is our Father. For the particle and is not here copulative, as if it joined and argued divers persons, whereof God is one, and our Father another: but explicative, to specify divers attributes of the same person: because the person according to whose will Christ died for our sins, the same is both God and our Father. Wherefore the particle and, is here put for that is, or rather for the pronoun relative, who is. And hereby Paul doth tacitly insinuate the fundamental Legacy of God's last Will and Testament, which is the grace of divine alliance by adoption, whereby God makes over unto us the donation of himself, to become our Father; and whereby he accepts us for his sons and heirs, and coheirs with Christ, who was his only native son. For our Adoption, whereby we acquire this divine alliance, that God is our father, is the Testamentary foundation, whereon are grounded and settled all the subsequent Legacies whereto we are justified, as the Sanctification of the spirit, the Remission of sins, the Resurrection of the body, and life everlasting. For because initially in the first place God gives himself unto us to become our Father; therefore consequently he will do all further acts which become a father to do for his sons, and will impart unto them the fullness of his blessings.  
And further, he attributes unto God this title of being our father, as a Motive unto us for our holiness. Because our deliverance from the evil and sin of this world, which makes our holiness is according to the will of God our father, who is himself holy in all his works, and requires from us works of holiness, and enableth us to perform them. For by his last Will and Testament, he promiseth and covenanteth with us to regenerate or sanctify us with his holy spirit, and to write in the tables of our hearts those laws and rules, which contain in themselves, and require from us, a greater measure and degree of holiness then ever were in those laws which once he wrote 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 holiness of life, God becomes most really and properly our Father; for upon our adoption, God is but our jural father, whereby we have a right to blessedness, even the same right with Christ, to be coheirs with him thereunto; but upon our holiness of life, God becomes our moral father, after whose likeness we do right, wherein we most resemble God; for thereby we put on the new man, which after God's image is renewed in righteousness and true holiness. Thus our most gracious God, who before vers. 1. was by the Apostle styled the father, by way of community in general, is now by virtue of his last Will and Testament, related to us in particular, and styled our father.  
Although by virtue of God's first testament, God became a father unto the Jews, and they to him were children; yet in that testament God doth not ordinarily style himself their father, but their God and their Lord. Because though he were their father, yet he carried himself toward them not in the condition or quality of a Father, but of their Lord and Master: and they, though they were his heirs, yet because they were children in their nonage, they differed nothing from the condition or quality of servants; for they were held in bondage under the worldly elements of carnal commandments: as will appear afterward, Cap. 4.1. of this Epistle. But by virtue of his last will and testament, God becomes unto Christians not only a Father indeed and condition, but also in title and appellation, styling himself 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 error, who in their Prayers, Sermons, or other discourses, esteem 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 form under the Law, then by the name of our Father, which is the Christian form under the Gospel.    

VERSE 5.  

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

Sense.  
To whom.] i. e. To God our Father.  
Be glory.] i. e. Be 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 return 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 sins, and for our sanctification to deliver or withdraw us from the sinfulness 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 less thankfulness can we return for these blessings, then to glorify our heavenly Father?   

Comment.  
Christ must be 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 means 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 glorify God. See Rom. 16.27. and Ephes. 3.21. and Heb. 13.21. For how can we contain ourselves 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 dear a rate, as the death of his only Son Jesus Christ our Lord?  
For ever and ever.] Because God and Christ do live, and reign for ever, and we who are true Christians shall live with them for ever; for everlasting life is the final Legacy devised unto us in God's last testament; therefore our divine service of thanksgiving must continue for ever and ever, to glorify God and Christ, not only in this world, but in the world to come; for there both Saints and Angels shall glorify 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 testify and ratify the sincerity of our devotion in glorifying God our Father, and Christ our Lord. The word Amen is not wherein Scripture used as a form of swearing; for it signifies no divine attribute whereby God is invoked as a Witness of verity, or an Avenger of perjury. But in the new Testament where it is joined or referred to a verb Indicative, there it is an adverb of Affirming, or Assevering; and than it is the same with the Greek 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 form 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 joined or referred to a verb Optative, there it is an adverbe of wishing or praying, and then it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies utinam. 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 ourselves; and in this sense Amen is opposed to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an adverbe of forbidding, and signifies absit. i e. God forbidden, which is a supplication to God, wherein we pray against some impending evil, which concerneth either God, our neighbour, or ourselves. See afterward, Cap. 6. vers. 14. Hitherto is the Proem, or Preface of the Apostle.    

VERSE. 6.  

Text.  I marvel that ye are so soon 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.  
Unto another Gospel.] i. e. pretended so to be.   

Reason.  
These words are an Entrance upon the body of the Epistle; wherein he obliquely and gently reproves the Galatians for their levity in suffering themselves to be 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 suddenness of it. The construction of the words for the least difficulty, and for the most plainness. Calling is a declaring of Gods will, and a Metaphor taken from inviting, which is effectual by our acceptance. Our title to salvation is by grace, which is a word Evangelicall, opposed to Nature, and to our Works, and to the Law. There is but one Gospel.  
I Marvel that ye are so soon removed.] His words are a reproof of their fact, in that he marvelleth at it; yet his reproof is but gentle, in that he doth but marvel; for he that saith he marvelleth at a fact that is foul, doth not reproove it sharply; but only declares, that he hoped fare otherwise of them, then by their fact appears; which was so inconsiderate and rash, that it was altogether besides his expectation. But the things whereat the Apostle marvels, 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 he again mollifies his reproof, partly by using a Verb of the passive voice, of their being removed; whereby he seems 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 plainly he declares himself in the next verse following; and partly by putting the Verb passive in the present tense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as if he did not conceive them, yet perfectly and fully removed in facto esse, but only upon a Remove in fieri. The other thing whereat he marvells, is the suddenness of their fact, that they were so soon removed, which argued much inconstancy and levity of mind; for this sudden removal must not be understood in respect of time only; 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 green, and as it were in the blade, should suddenly and rashly be 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 Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereof the construction seems to be thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. from Christ, who hath called you by Grace, or by his Grace: For although the Genitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not in construction governed by the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet in sense, the matter of grace must needs be referred unto Christ: But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be governed by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than we shall have in the Text a Substantive for the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not be forced by way of supplement, to seek for such a Substantive out of the Text, either in God or Paul; because we shall run into greater difficulties, before we shall determine and agree upon the right Substantive to be understood. The reading we have proposed hath of all others lest 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 we take them in their literal order, and refer Christ unto Grace; then we shall hardly determine of him that called; who that person should be, whether God or Paul; for between those two the different opinions lie, and each of those opinions hath his difficulty: For although sometime God be wholly understood in, and by the single Participle Calling, as he 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 be 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 here of God, he 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 me by h●● grace. And besides, to speak properly and truly, 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 not where in Scripture ascribed unto him, nor to any other of the Apostles: And it seems somewhat too much for Paul, to say of himself, that the Galatians were removed from him, or from his Gospel, unto another Gospel; for the Gospel is really and truly the Gospel of God and of Christ, and is constantly so called; albeit in some passages, Paul in reference to his Ministry 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 he calls it, only in respect of the line or circuit where he was to preach it, because the Ministry thereof unto the uncircumcision or Gentiles was committed unto him; as afterward in this Epistle he expresseth it, cap. 2.7. Where he 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 refer the Calling unto Christ; and that for these three Reasons. 1. Because Christ is named in the Text, under a Genitive that may govern the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and may be governed as well by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Because Christ is the person who under God calleth us, and by whom God calleth us; for hence the faithful are said, to be 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 plainly intimates afterward, cap. 5. vers. 2.4. Where he professeth to the Galatians, that if they be 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 access to the Right and Privilege of Blessedness, which is our Heavenly Inheritance; for unto this Right or Privilege 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, we have our first notice or knowledge of God's good will towards us, to justify and adopt us for his Sons and Heirs, as Coheirs with Christ, whereby we have a right to the Inheritance of Blessedness. This will of God was revealed or signified to men, first by Christ, after by his Apostles, and ever since successively by God's Ministers, who by preaching and publishing the word of his will, do daily invite and call men to become the Sons of God, and Heirs unto Blessedness. For this Calling is a Metaphor taken from a public 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 be excused, because they have other business 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 Sons of God, and Coheirs with Christ to the Inheritance of Heaven; for before we are thereto called, we are in the condition of Guests before they are invited to the Feast; for we to that Inheritance have of ourselves no right, no desert, no desire, no knowledge, and therefore no will: For we are invited or called, i. e. entreated to it as it were against, besides, or beyond our will; and many will by no means accept it, but desire to be excused, that they may follow their worldly business, as appears 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, than the invitation or calling is effectual; 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 invitation 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 courtesy 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 Laws; neither are or can be any Laws extant in the World to regulate Invitations. So we, when by the Ministry of the Gospel we are invited or called to the inheritance of blessedness, 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 ways, the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned elsewhere, are always rendered by our last English Translation. See 2. Cor. 1.12. & Col. 3, 16. & Col. 4.6. & 2. Thes. 2.16. And so it is rendered 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 we have to that Inheritance, whereto we are invited or called; that on God's part, our title thereto is only by grace, & not by any act of Justice or Duty, whereby God stands bound to call us; as by grace only it is, that a Guest is invited or called to a Feast. And Grace is not the term or state whereinto we are called; but the motive or means whereby we are called; for Grace is the original 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 God's part the title to our right in the state of filiation or Christian Liberty, whereby we are made the sons of God, and coheirs with Christ to the Inheritance of Blessedness; for unto that right we are called by no other title on God's part, but by his Grace, (though the title on our part be 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 only by the Grace, Favour, or Courtesy 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 legal word belonging to the Old Covenant of the Law; for in the Old Testament, we shall very rarely find 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 Mediator; 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 be tedious and needless) Grace is the will and act of God, whereby we are made the sons of God, and coheirs with Christ to the Inheritance of Blessedness. For hence Grace is opposed to Nature, which is an act of God, whereby we are made men, to have an earthly dominion and inheritance after the Image or likeness of God: So Grace is an Act of God, whereby we are made Christians to have an Heavenly Dominion and Inheritance after the Image and Likeness of Christ, who was the natural son of God, borne to that Inheritance whereto we after his likeness as coheirs with him, are adopted. And hence God's Grace is opposed to our Works, which as a title to that Inheritance are incompatible with God's grace; for if we have a right to that Inheritance by grace, we cannot have it by works no more than we have by nature or birth: Yet our works are a tenure consequent and according to God's grace, whereby we hold the right we have by grace; for because of God's grace to make us his sons, we must be grateful and thankful to carry ourselves as his sons by the works of obedience to so gracious a Father; for otherwise we are ungracious sons. And lastly, hence God's grace is opposed contrarily to his wrath and his Law; extremely contrary to his wrath, and meanly to his Law; because God's Law is a mean between the two extremes of his grace and his wrath; for when God doth us more good or less evil than his Law allows, this is grace; but when he doth us more evil or less good than his Law provides, this is wrath; and his wrath he many times executes upon us, by taking judgement into his own hands, and punishing our sins by himself, when the Ruler is negligent of his duty, in laying upon us the punishment assigned by Law; and extreme grace is, when God without any Law or equity obliging him thereto, bestows upon us the supreme favour of making us his sons and coheirs with Christ unto the Inheritance of eternal Blessedness. Now the Apostle doth therefore tell the Galatians that they were removed from Christ, who had called them by grace; because he would acquaint them with the admirable benefit or blessing, whereof by that removal they had voluntarily deprived themselves, that seeing and acknowledging the rashness 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 foreign or strange Gospel, pretended so to be. These words show the term of access whereto they were removed; and are opposed to the former words, from Christ who called them by grace; as the term of Recess 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 obtaining a right to blessedness, then by the grace of God. The sum of which counterfeit and pretended Gospel was this; that the right and title to the inheritance of blessedness, 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 seem to be the principal points in the confutation whereof, the Apostle bends his arguments prosecuted in this Epistle.    

VERSE 7.  

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

Sense.  
Which is not another.] i. e. Either 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 reproof, by showing the true cause of their removeall from Christ, and translating the fault of it upon others, who drove 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 bear 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, than this saying is a correction of his former reproof for that clause of it, in saying they were removed to another Gospel. q. d. Though I said 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 persuade 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 be referred to the whole reproof in the former verse, than 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 be 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 avoid persecution for preaching the true and sincere Gospel of Christ, troubled and disquieted the consciences of the Galatians, constraining them to Circumcision and other Legal ceremonies. The truth many times may, and sometime doth breed trouble to him that teacheth it: but it seldom troubles the soul that receives it; whereas error disquiets and distracts the conscience, leaving her uncertain 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 be the event, that the Gospel of Christ would thereby be perverted. i e. it would be cast into a new mould or frame contrary to the form it had before. The addition of Circumcision and other legal 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 comply it with the law; because they who unto the Gospel of Christ, would superadde the law of Moses, must consequently needs teach, that Grace on God's part, and faith on our part, make not a sufficient title to our right of inheritance unto blessedness: 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 beggarly 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 be held by our filial works of love, as we are the sons and heirs 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, than the legal works under the law, which were but beggarly 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 be 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 error; and that they who obtruded another counterfeit gospel upon them, were corrupters of the true Gospel, and therefore not to be followed: yet here also he further insisteth upon the same point, showing them what they are to think of any other person whatsoever, that should presume to preach any doctrine contrary to his, or different from it.   

Comment.  
Angels are some celestial, others infernal. Doctrine may be false two ways: 1. Directly: 2. Indirectly. And such are humane Traditions. The doom of false Doctrine.  
BUt though we, or an Angel from heaven.] We. i e. I Paul; for he speaks only of or concerning himself, using the plural number for the singular; as appears in the words in the verse following, as we have said before; for Paul only was the person who had said the words of this verse. And the force of this argument is very moving, because the Apostle argues for the truth of his own doctrine, even against himself. q. d. Not only they who trouble you, and would enforce a new gospel upon you, are to be wholly rejected; but also I myself if I should attempt it, am to be 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 manner 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 signify only an heavenly Angel; for there are Angels who in respect of their residence, are celestial and supernal in the highest Heaven, and there are Angels, who for their residence are aereal, and infernal; for in comparison of the highest Heaven, which is most supernal, the Air which makes the lowest Heaven is infernal. Hence wicked spirits are called Princes of the Air, and are said to be in Heavenly Places, i. e. in the Air; for the Air, though in respect of the highest Heaven above it, it be Hell; yet in respect of the Earth below it, it is Heaven; and consequently the Air in a different and subaltern 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 pass, that either he himself should against himself, or an Angel from Heaven against him should ever attempt to preach another Gospel.  
Should preach any other Gospel unto you, then that which we have preached. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally, should preach unto you, besides what we have preached. Hereby 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 than 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 Blessedness. 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 be not contrary to the Gospel of Christ, but only disparate or divers from it, as to urge the Ceremonies either of Moses, or of others, as necessary to salvation; for by this means 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 legal 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 himself, who Rom. 14. plainly declares, that their opinion was no prejudice to their salvation: Therefore we must not affirm, that it was the Apostles mind in this place to pronounce a curse upon all those, who any manner of way should teach something as necessary to salvation, besides what he had taught, if they taught it out of mere ignorance or error; but those only he pronounceth accursed, who out of arrogance, or some by-respect should press as necessary to salvation those things, which they knew the Apostle had taught to be 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 she calls them, which she acknowledgeth, not to be comprised in the Doctrine of the Apostles; for she herself distinguisheth them from the Precepts of the Apostles. For if Paul's Doctrine which contained not those Traditions of the Church, were sufficient to salvation; with w●●● authority can those Traditions be urged as necessary? and by what means shall they who urge them escape the curse here menaced. But if they allege that their Traditions are not contrary to the Doctrine of the Apostles, but only additional; 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 add the legal Ceremonies, which is the main point in this Epistle condemned; because those legal 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 needs deny them sufficient; and therefore the Churches of Rome join herein with the Churches of Galatia, that unto the Gospel of Christ they make additions, though the additions be not the same.  
Let him be accursed.] The censure and doom 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 point of false Doctrine urged against, or besides the Gospel of Christ; no respect is to be had to the Dignity or quality of the Person, though he be an Apostle or an Angel from Heaven; for if such Persons as these may by no means corrupt the Gospel, what person else shall dare to do 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 he may escape it, who out of ignorance or error teacheth somewhat, which he thinks consequent to the Doctrine of the Gospel, though indeed it be repugnant or different from it, if afterward upon the sight of his error, he forsake it, and submit to the truth; for such a one is not forthwith to be accursed, but must first be refuted, and instructed in the truth.    

VERSE. 9  

Text.  As we said before, so say I now again: If any man preach any other Gospel unto you, then that you have received, let him be accursed.  

Sense.  
Then that ye have received.] Viz. from me, 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 general and full, lest any man should think that the former clause was too severe, and fell from him rashly or unawares.    

VERSE 10.  

Text.  For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.  

Sense.  
Do I now.] viz. Since I was made an Apostle.  
Persuade men?] i. e. Do I teach humane doctrines or the opinions of men? Or God? Do 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 pleasure 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 Ministry 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 fare Men may & must be pleased. and how far not. Ministers are the servants of Christ.  
FOR do I now persuade 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 here in this place they must be ampliated or extended to a greater latitude, to signify such a time present as comprehendeth some compass, and includeth a certain 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 maintainer of the Law. He demands therefore whether now during his Ministry of the Gospel, he persuade 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 confess the truth of it; for this Interrogation must be resolved and construed for two vehement assertions; one a Negation thus; I do not now persuade men; the other an affirmation repugnant to the former negation thus, I do now persuade God. The word Men, is here figuratively put for humane doctrines, or for those opinions whereof men are the Inventors; as we 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 Author 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 persuaded 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 Author and Revealer unto me. This Phrase to persuade men is taken in another sense, 2 Cor. 5.11. for there he affirms that he persuades men, which here he flatly denies; and the reason is, because there men are taken for the personal object of his persuasion to whom the matter which he persuaded was piety: but here Men are put for the real matter of his persuasion, that the matter which now he persuaded unto men, was not the Doctrine of men.  
Or do I seek to please men.] A reason of his double assertion contained in his former interrogation; by removing the cause impulsive, which might seem to move him to persuade humane Doctrines; and that cause must needs be, a desire to please men and to win their favour, by preaching the Doctrines of men suitable to men's desires; for what other motive could the Apostle have to persuade the Doctrines of men, but only a desire to please men; whose favour he professeth here not to seek. 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 Gospel.  
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 seek to please men; for that must needs argue him to be the servant of men; and if so, than he could, or rather would not be the servant of Christ.  
The particle yet, doth tacitly argue, that formerly while he was a Pharisee and a servant to the law, and before he was the servant of Christ, he endeavoured to please men, as when he had authority from the high Priests to make inquisition and to attach the professors of Christian Religion; which although it were done in zeal to the Jewish Religion, and to the Law of God, yet can hardly be free and clear from all ambition of pleasing men. The word please may be 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 Laws; then in cases wherein men's 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 always a good conscience void of offence not only toward God, but also toward men; he admonisheth us, that no man should please himself, but every one his neighbour, alleging for our imitation the example of Christ, whose way was not to please himself; and the example of himself, 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 we 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 be to please God, though thereupon all men living should be displeased; for when men have their will cross to the will of God, and walk in ways contrary to his Laws, then by pleasing them we must needs displease him; and therefore saith Paul, if I should endeavour to please men, as they descent and disagree from Christ, I should not be the servant of Christ: or rather I would not have been 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 soon quit my service unto Christ, and have nothing to do either with professing or teaching the Religion of Christ; for it had been  for me to have continued a Jew, and lived in my former state of a Pharisee; wherein I had a fit condition, and a way more expedient to please the people, and gain the good will of men; neither would I have abandoned that grace and favour, wherein among my own nation, especially the chiefest persons, I flourished even unto envy; to have exposed myself 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 certify you, brethren, that the Gospel which was preached of me, is not after man.  

Sense.  
I certify 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 Ministry and Gospel, relating the matter from the foundation or beginning; and alleging that the doctrine which he preached and planted among them, was no humane invention or tradition; and therefore was neither to be opposed, nor deserted, nor suspected of falsehood.   

Comment.  
Paul's Doctrine was not humane.  
But I certify you, brethren.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. but I make known unto you, or declare unto you; for one of these ways the word is constantly rendered 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 certain truth, but either conceal it or keep it doubtful: now therefore I shall make it certain and clear 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 compass of his charity.  
That the Gospel which was preached of me, is not after man.] The truth or matter concerning the Gospel, which he would make known unto them; that the Gospel which he 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 known and certify unto you, that you may retain no further scruple of the matter. For hereof was the doubt among the Galatians, though there was no just cause for any doubt hereof.    

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

Reason.  
A clear reason of his former assertion, that the Gospel which he preached, and his knowledge therein, was not humane, or after man; because he neither received of man, nor was taught it by man.   

Comment.  
The construction of the words. Paul learned the Gospel not from Men. But immediately from Christ. By way of Revelation. At what time.  
FOR I neither received it of man, neither was I taught it.] The word of man, interposed here between the two Verbs received and taught, must be referred to both, and follow both thus: I neither received it, nor was taught it of man. And the word taught, is but explicative, to specify the general word received, and restrain 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 been taught, 2. Thess. 2.15. The meaning of the Apostle in this place, is not simply to say, that he neither received, nor was taught the Gospel at all: for in the words next following, he acknowledgeth and confesseth, that he received and was taught it of Christ by revelation; for that was the main point, which as he said in the former verse, he would certify or make known unto the Galatians. But his purpose is to prove, that his knowledge in the divine Gospel of Christ was not humane; that he neither received nor was taught his knowledge therein, by any Apostle, nor by any other mortal 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 means whereby he had it, might by the false Teachers be alleged and pretended to be humane; which Paul here denies of himself. But he denies it not of Timothy, who though he preached that Gospel which was divine, yet Timothy's knowledge in that divine Gospel was humane; because he received and was taught his knowledge therein by Paul who was a mortal 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 be divine, yet their knowledge therein is humane, because they receive their knowledge by humane means.  
But by the Revelation of Jesus Christ] A super-reason or confirmation of his former reason, by an argument drawn from the contrary, that the Gospel which he preached, he neither received, nor was taught it by man; because he received and was taught it of Christ by Revelation. And here again Christ is opposed to man; not that Christ was no way man; but because when he revealed the Gospel unto Paul, he was not at that time a mortal man, nor at any time a mere man, but always both God and man. And hereby also he firmly concludes and proves his principal assertion, that the Gospel which he preached was not humane, or not after man; for if he received and was taught it by the Revelation of Jesus Christ, then certainly the Gospel 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 mortal man, to be taught it, and learn it from man; but my only Master and Teacher in the Gospel was Jesus Christ himself, who revealed it unto me; and his Revelation of it unto me, was not after an ordinary manner as he taught it his Apostles, and the rest of his Disciples, while he conversed upon Earth: But after an extraordinary and miraculous manner; for he taught it me since his ascension, and revealed it unto me 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, he was to be accursed; because thereby he preacheth a Gospel repugnant to that Gospel, which was revealed by Christ from Heaven.  
He 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 be made by him; for although men have and do 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 natural understanding can never attain to any knowledge therein, unless first they be revealed and discovered by God: Because God, and God only is the revealer of secrets. Dan. 2.47. The first Teacher of the Gospel who published the Doctrine of it, was Christ, who because he was God, was therefore a Revealer of it, and his Instruction was Revelation: But since Christ's ascension, his Apostles and their Successors have been 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, he calls it Revelation. But the time when Paul had this Revelation from Christ, can not be certainly defined from Scripture: Yet probable it is, that he had it at the time of his conversion, when he lay at Damascus in a Trance three days together blind and fasting, without sight or meat▪ for when in his astonishment, he demanded of Christ, what he would have him to do? Christ answered, he must go into Damascus, and there it should be told him what he must do. Act. 9.6.9. etc. And probable also it is; that he had this Revelation, at the time of those Revelations, which he had in his rapture when he was caught up into Paradise, and heard unspeakable words; whereof he 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 sequel of this Chapter he draws immediate Arguments from his conversion to prove he was taught by Revelation: But this is certain, that Paul never preached the Gospel of Christ, until first he was taught it by Christ; and then immediately he preached it. See afterward in this Chapter, vers. 16.    

VERSE. 13.  

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

Sense.  
Beyond measure.] i. e. Beyond all excess. And wasted it.] i. e. Destroyed it.   

Reason.  
Another Argument to prove that the Gospel which he preached was not humane, but divine, drawn from a narration of his conversion from the Jewish Religion to the Christian; and first he puts them in mind of his carriage in Judaisme, and of his zeal to the Law while he lived a Pharisee, that from thence they might collect, that he would by no means ever have forsaken the Ceremonies of Moses, and the Traditions of his Fathers, unless God or Christ himself had withdrawn him from them after a miraculous and manifest manner; and further that in preaching of the Gospel, his present asserting of faith against the works of the Law, proceeded not from any hatred of the Law, whereto once he was so wholly addicted, but only from the Authority and command of Christ.   

Comment.  
Paul's former conversation was not his piety. But his Activity. In persecuting the Church. and in wasting it, which is a Metaphor taken from War, or from a cursed Judgement. And argues Paul's former fury, and his excess.  
FOR ye have heard of my conversation in time passed in the Jewish Religion.] By his former conversation in the Jewish Religion, wherein after the most straitest Sect he lived a Pharisee, he understands not his piety towards God, in any acts of devotion for the worship and service of God, whereto the Pharisees above the rest of the Jews, were great Pretenders, especially for the acts of fasting and praying; for as it appears by the description of their Devotions recorded in the Gospel, they fasted thrice in the week, they prayed publicly in the corners of the streets, and they prayed tediously by making long prayers, although all this were Hypocrisy: Yet Paul by his conversation in this place hath reference to none of these. But he means his activity or madness (as himself calls it) in being wholly transported with fervency and zeal to defend the Law and oppose the Gospel, by persecuting and destroying the Professors thereof, as himself intimates in the words following. For all the conversation of some men in their Religion, especially of those who profess themselves the strictest, is only a blind and bloody zeal to persecute and destroy all Dissenters from them; and the murders they commit by the fury of this zeal, they account the worship and service of God; as Christ foretold it unto his Disciples, John 16.2. Of Paul's former conversation this way, the Galatians must needs hear, either before or at least upon his planting of the Gospel amongst them; because his persecution was very general, entering into every house, haling men and women to prison; and because the dispersion of the Disciples thereupon was very general also; for they that were scattered abroad, went every where preaching the Word. See Act. 8.3.4. And because of the fearful accident that fell upon him in his journey to persecute at Damascus, near whereunto he was strucken to the ground with lightning from Heaven; the fact whereof was so notorious and public, that the fame of it must needs spread to the hearing of the Galatians; seeing the confines of Galatia lay not fare remote from the confines of Syria, whereof Damascus was the chief 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 excess, even unto extremity; for Beyond measure, is an expression too flat and too dry, to utter the sharpness and bloodiness 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 seems, had his initiation at the martyrdom of Stephen, with whose blood his zeal was fleshed, for he was accessary to Stephen's death, by consenting thereto, and by keeping the raiment of them that stoned him. See Acts 7.58. and Acts 22.20. Of the bloody persecution against the Church at Jerusalem, whereby all the Saints were thence scattered abroad throughout the Regions of Judea and Samaria, though the chief Priests were the chief authors, yet Paul was the chief actor; for he entered 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. He solicited the high Priest for authority, and obtained 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 excess. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered elsewhere in our last English Translation, destroyed: (See Act. 9.21. and afterward in this cap. ver. 23.) which expression is too general 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 special kind of destruction, executed with fury and excess; not only upon men's persons, but upon their lands and goods, and properly signifies a vast destruction. For Waste is a metaphor taken from War, by the fury whereof a Country is depopulated, the people slain with the sword, the Towns burnt down by fire, the cattles driven away, and all the goods made a prey: such a Wast was done upon Jericho, Jos. 6.21.24. Or rather Waste seems 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 fearful death, his wife and children turned out of doors, and his house pulled down to the ground; his gardens supplanted, his meadows ploughed, his trees digged up by the roots, and all his goods forfeited. Such a waist 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 manner, Paul laboured to bring upon the Church of God, as it may easily appear from two grounds. 1. From the fury of his mind; for he was exceeding mad against the Church of God, and his mind was so bloody, that his very breath was blood, in breathing out threaten and slaughters against the Disciples of the Lord. See Act. 9.1. and Act. 26.11. 2. From the excess 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; he punished the Saints in every Synagogue, and compelled them to blaspheme, and when they were put to death, he suffraged or gave his voice against them: in a word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which word explicates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. he made havoc of the Church of God, which is all one with wasting it. See Acts 8.3. and Acts 26.10, 11. Hence plainly appears the fury and madness of blind and bloody zeal, which is the only cause of persecuting and wasting the Church of Christ.    

VERSE 14.  

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

Sense.  
And profited in the Jews 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 means he advanced and increased the Jews 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 Jews religion above many my equals in mine own nation.] He seems not here to speak of his own personal profiting either in the knowledge or in the observance of Judaisme, as if therein he exceeded his contemporaries; but of the national advantage he brought unto the Jews in defending and propagating their religion amongst others, and making Proselytes unto it. For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I increased the Jewish religion, or made it to proceed; for so elsewhere the word is rendered 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 virtue thereof, he advanced and propagated Judaisme: for those two religions being mainly opposite and contrary, the decrease of Christianity must needs be 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 Jews religion, by my activity and industry, in defending it against all adversaries, in gaining divers Proselytes unto it, and in spreading it somewhat among the Gentiles; and herein I exceeded and surpassed all my contemporaries that were of my time; not only such as were Proselytes reconciled to our Religion from other Nations; but also such as were Native Jews by descent and birth in mine own Nation.  
Being more exceeding zealous of the Traditions of my Fathers.] The reason why he persecuted and wasted the Church of God, was, because he was zealous of the Traditions of his Fathers; and the reason why he increased the Jews Religion more than any of his contemporaries or equals in time, was, because he was more exceeding zealous than they. By the Traditions of his Fathers, He seems to understand the whole body of Ceremonies then in practice among the Jews, 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 Zealot above measure, and above many of my equals, not only for the Ceremonies of Moses instituted by the Law of God; but also for the Traditions introduced and superadded by our Ancestors, which by Antiquity of time were confirmed into Customs, and carried the force of Laws. And the reason why he was exceeding zealous in the Jewish Religion, was, because he was a Pharisee, not only by profession, in living according to the Rules of that strict Sect, but also by birth and education; for he was the son of a Pharisee, and might be bred by his Father in the Traditions of his Fathers; and the manner of the Pharisees was to be 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 me from my Mother's womb, and called me by his grace.  

Sense.  
Who separated me.] i. e. Designed or apppointed me to the Ministry. From my Mother's womb.] i. e. During my time in the womb. And called me.] Viz. To the Ministry to be an Apostle.   

Reason.  
The means whereby he was converted from his former conversation in the Jewish Religion, to be an Apostle and a Preacher of the Gospel; whereby he continues his Argument to prove and conclude his principal assertion, that his Ministry 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 Paul's Apostleship. whereto 〈◊〉 was preordained, while he was in the womb. In a singular manner, and afterward actually ordained. Paul's whole Apostleship Divine. Sanctifying put for separating. Paul's 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 reveal his son in me; thus, But when it pleased God to reveal his son in me; for the subject or matter of God's pleasure here mentioned, was the revealing of Christ unto Paul; which act he saith pleased God, because he would declare that the original or prime cause of all those means whereby he became a Preacher of the Gospel, was only 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 Gospel in it, but only 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 own pleasure, there could have been no cause why he should reveal his son to me.  
Who separated me from my mother's womb.] A reason of his former words, why the original cause of all those means whereby he was ordained a Preacher of the Gospel, was the sole and singular pleasure of God, and no action of Paul's; namely, because God separated or designed him to the Ministry from his mother's womb, before he had yet done any action of his own. The words are an Hebraisme, whereby is signified some excellent and singular benefit of nature in the composure or temper of the brain and heart, wherewith God endowes some children from their first conception in the womb, especially those whom he preordaines, and prepares for some special purpose, whereof in Scripture there are several examples. For although nature in her ordinary course hath divers degrees of goodness, yet by the extraordinary hand of God, she may be, and sometime is infinitely advanced and exalted, when God is pleased to fashion a child for some singular service, and curiously to work it in the womb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. during, or from my time in my mother's womb; for the womb is not here the term of Recess, from whence the Apostle is said to be separate, as if the separation were to be understood of his severing from the womb by the way of his delivery or birth from thence; for than it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but his abode in the womb was the term of Time when, or during which, he was separated unto the Ministry, or rather decreed or designed to be separated thereto. But the term of Recess from whence he was decreed to be separate, was partly his contemporaries whom he exceeded in the acts of Persecution, and partly the rest of the Apostles whom he exceeded in suffering Persecution. And the term of Access whereunto he was separate, was his Ministry or Apostleship; yet not that simply considered, but his separate and singular Apostleship, whereby after an extraordinary manner he was singled out from the rest of the Apostles, to exercise his Ministry apart from theirs, that he might preach Christ among the heathen, or Gentiles, as he specifies in the next verse following; for unto those words there, the words here of his separating and calling must be referred for their coherence, as being the employment and service whereunto he was separated and called. For unto this separate and singular Apostleship to preach Christ among the Gentiles, Paul was elected, as God tells Ananias, whom he sent to heal Paul of his blindness 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 he was in a trance, praying in the Temple, where God said unto him, Make haste and get thee quickly out of Jerusalem, for I will send thee fare hence unto the Gentiles. Act. 22.17.18.21. And unto this he was ordained at Antioch, when unto the Prophets and Teachers there, as they ministered to the Lord and fasted, the holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. Act. 13.2. For here and now, at this time and place, that Separation was actually ordained or destinated, which from his mother's womb was preordained or predestinated. Hence Paul styles himself the separate Apostle unto the Gospel. Rom. 1.1. And hence he professeth with a deep asseveration, that he was ordained 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 ordained and appointed, he seems to explicate the word separated. q.d. Before the time that ever I had done any humane act either of good or evil in the world; yea before the time that I was borne into the world, while yet I lay wrapped in my mother's womb, God by his good pleasure and singular favour unto me, decreed and designed to separate, appoint, or ordain 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 Jews, that mine from theirs should be far remote, to preach him among the Gentiles; whereto afterward he actually called, instituted and ordained me, for the actual execution of that whereto from my Mother's womb he had separated and designed me. This he saith; to certify and make known unto the Galatians, that his Apostleship was no way humane, that he had neither instruction nor authority thereto from those that were the chief Apostles, as the false Teachers among the Galatians had falsely suggested: But the whole frame of his Apostleship was wholly divine, from the good pleasure of God even from his mother's womb.  
And in his expression hereof, he seems to allude to the words of Esay, who saith of himself; The Lord hath called me from the womb, from the bowels of my Mother hath he made mention of my name, Esay. 49.1. Or to the words of Jeremy, to whom God saith, Before I form thee in the belly, I knew thee, and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a Prophet unto the Nations, Jer. 1.5. In the words to Jeremy, to sanctify is the same, that to separate is with Paul; for to sanctify there, is not to make Jeremy holy and righteous morally, but politically to design and ordain him to a public Office; for there Jeremy is ordained a Prophet unto the Nations, and here Paul is separated a Preacher unto the Gentiles. A saying not much unlike to this of himself, and to those of the Prophets, the Apostle hath of Jacob and Esau, concerning whom God made a singular appointment from their Mother's womb, while the Children were not yet borne, neither had done any good or evil, Rom. 9.11. But from God's singular acts upon any of these single persons from their Mother's womb, to collect an universal appointment upon all single persons from all eternity, is not consequent by any rule of sound reason.  
And called me by his grace.] Called me, viz. to my Apostleship, by signifying his will to institute me an Apostle to the Gentiles. If we refer this Calling to the time of his Mother's womb, and make it an adjunct and concurrent with his separation, as if from his Mother's womb God had both separated and called him; then the word called cannot signify the act of his calling, that then he was actually called, but only the Decree of his calling, that then God designed him to be called afterward; as it seems the word is taken, Rom. 9.11. But there is no cause to the contrary, but that the word called may here signify the effect of that separation which God made of him in his Mother's womb, and the time of it fitly referred to those times wherein he was actually and really called, by the intimation unto him of God's 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 several times and places, as at Damascus by Ananias, at Jerusalem by God himself in a vision, and at Antioch by the Presbytery, as was formerly noted. And the ground of his Calling to be an Apostle of Christ was no qualification in himself, whereby he was prepared or fitted to preach Christ: for he was wholly ignorant of Christ, who now upon his calling was to be revealed unto him; as it appears by the words next following: Nor no act of justice in God, whereby God was obliged to recompense any former act done by Paul; who had done many acts to the contrary, that made him unworthy to be called an Apostle; for although touching the righteousness which is in the Law, he was blameless, Phil. 3.6. Yet touching the Gospel, he was not blameless, but criminates himself for a blasphemer, a persecutor, and injurious, 1. Tim. 1.13. Nor no act of equity in God, whereby God stood engaged to his own decree, in separating and designing him to the Apostleship from his Mother's womb; for that decree being made several years before the act of his calling, had without all question thereto annexed such conditions as were suitable to the wisdom and righteousness of God; as particularly this condition, that before his actual calling he should not render himself altogether unworthy of so sacred a Function; whereof he made himself unworthy in a manner, and enough to acquit God of his decree or design; because he was a blasphemer and a persecutor, and had made himself unworthy altogether, if he had been a blasphemer wittingly and wilfully against the knowledge and motion of his conscience; for of such a sin Christ affirmeth that it shall never be forgiven, Mat. 12.32. And if such a sin must never be forgiven, much less must the person polluted with such a sin, be called to a Function so sacred; for if he were not meet to be called an Apostle, because he persecuted the Church of God, as himself argues, 1. Cor. 15.9. much less had he been meet for it, if he had persecuted wittingly and wilfully. But his calling to his Apostleship was an act of Gods mere grace proceeding from the good pleasure of God: For as the Decree for his calling when he was separated from his Mother's womb, 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 terms it elsewhere, it was an act of God's mercy, and God's mercy is also his grace, seeing all mercy is grace; for although he were a blasphemer, a persecutor, and injurious, yet he obtained mercy, because he did it ignorantly in unbelief, 1. Tim. 1.13. Whereby he tacitly intimates that he had not obtained mercy, if he had done it in knowledge and malice. Yet Paul's ignorance was not the cause of that mercy, but only the condition which qualified him for it; for the cause of it was, because Christ had a purpose upon Paul to make him a pattern of his mercy and long-suffering to them which should hereafter believe on him to life everlasting, 1. Tim. 1.16. Paul's title then to his Apostleship was only grace, and so wholly grace, that very frequently in his Epistles he not only 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 reveal his Son in me, that I might preach him among the Heathen, immediately I conferred not with flesh and blood.  

Sense.  
In me.] i. e. To me and by me. 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 me, etc. With flesh and blood.] i. e. to any mortal man.   

Reason.  
The words show the matter of God's pleasure toward Paul; namely, to reveal his son to him, that he might preach him among the Heathen; and consequently they show the manner of Paul's carriage thereupon, that then for the present he did not discover, or reveal the matter to any mortal man.   

Comment.  
God revealed Christ, by the means 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 chiefly, though sometime he preached to the Jews. Flesh and blood put for mortal man. Paul discovered not his Apostleship immediately upon his calling to it, and the reason why he did not.  
TO reveal his son in me.] This coheres 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 me; for so elsewhere Paul himself seems to expound these words here, and particularly the word Reveal. 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 said there, that Christ revealed the Gospel unto him, and here that God revealed Christ unto him, and that these two sayings signify distinct actions; yet both these say, and both the actions thereby signified, come to one effect thus; That God by the means of Christ, revealed Christ and his Gospel to Paul; or Christ according to the will of God revealed himself and his Gospel to Paul; for as ver. 1. he had his Apostleship from God by Christ: so by these two verses it appears, that he had his revelation from God by Christ. And therefore of this revelation unto Paul, God was the principal author 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 manner, through several degrees of eminency, far beyond all other Men and Angels, who in some manner and degree are also the sons of God; for the Saints are the sons of God by their justification or adoption into that son-hood, which unto Christ is natural, 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 veiled, covered, or hidden from the world; for Christ and his gospel is called the mystery of God, the mystery of God's 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 said to be unto the Jews a stumbling block, and unto the Greeks foolishness: because unto them both, he was a mystery veiled and covered from their knowledge. And this mystery of Christ to be the son of God, was not originally made known by any natural means, from any mortal man, but was by God himself, 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 several times, to several persons; as unto John the Baptist, who bare record of Christ, that he was the son of God: for God who sent him to baptise, said 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 blood, 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 Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is an Hebraisme, commonly put for unto me. See 1. Cor. 14.11. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, answers to a single dative: but joined here with the Verb revealed, seems to signify something more than externally unto; for it intimates that the knowledge of Christ was infused internally into his soul, by an act immediate, without any mean external; as because our future glory shall totally penetrate into our whole person, therefore it is said 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 itself; 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 appears by the words following. q. d. When it pleased God by his special 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 mere 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 me by his grace, did also by his grace qualify and enable me; for he clearly enlightened my thick darkness, by removing the veil of Christ, and revealing the mystery of his son unto me, infusing the knowledge of him into my soul.  
That I might Preach him among the Heathen.] Preach him. i e. Christ and the Gospel containing his Doctrine. Among the Heathen. i e. among the Gentiles; for so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the most part rendered in this Epistle, and so always in all the rest, excepting only 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 Ministry apart from the rest in preaching the Gospel among the Gentiles. The Jews had already designed unto them their peculiar Apostles, namely, the twelve whom Christ had chosen and called before, during his own Ministry 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 mere chance, or by his own 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 Mother's womb had designed him for a separate Apostle, and called him by his grace, and revealed his son unto him for that very purpose. Hence it appears, that when Paul preached Christ at Damascus to the Jews in their Synagogues, Act. 9.20. he did but make as it were an Essay, or preparative to his Ministry; which three years after his first calling, he fully and wholly undertook, when because the Jews would not endure his preaching at Jerusalem; therefore Christ in a vision commanded him speedily to departed thence, and gave him his Commission for a Preacher to the Gentiles; and this was done then when he 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 mortal man, because every man while he remains under that constitution is in the state of mortality; and in this place Paul opposeth mortal man to God and Christ, his only Masters and Teachers in the Gospel; for he made the like opposition before in this Chapter, vers. 1.11.12. The like sense this phrase bears, Mat. 16.17. Where it stands opposed to God the Father; and the like again, Ephes. 6.12. Where it is opposed to wicked spirits, who notwithstanding their wickedness are immortal. I conferred not. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. I discovered it not, related or imparted it not to any mortal man, that I was called to the Gospel, and was to preach it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not where used in all the New Testament, but only in this Epistle; and in this but twice, viz. here, and again cap. 2.6. in both which places, it signifies to discover, relate, or impart some secret to make it known to some other, who had no knowledge thereof before, with intent either to ease the Relaters mind, or to consult the Hearers judgement, or to inform and increase the Hearers knowledge; and in this sense, to this last intent, the word shall be taken, cap. 2. vers. 6. ●s there shall be showed. For the word is materially the same with revealed, from which it differs only 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 only 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 rendered in our last English Translation, cap. 2. vers. 2. And it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to conceal or keep secret; which word is used of the Virgin Mary, that she concealed or kept secret, pondering in her heart the things which she heard from, and concerning Christ. See Luke 2.19.51. So in this place, Paul in a manner saith the very same thing of himself in a negative form of speech, that what God had revealed in him concerning his son, that matter he discovered not or imparted not to any morta●l man; which is all one with concealing or keeping it in his heart. Immediately must be referred two ways; first backward to his Revelation, when Christ was revealed in him, and then forward, to his going into Arabia, whither he went immediately after his Revelation, before he discovered or related it to any mortal man, and before he went to Jerusalem to the Apostles. But then we must mark the time whereto he applies the denial of this discovery; namely, that at no time between the time of his calling and his going into Arabia, he discovered the Revelation he had to any mortal man; but afterward, and in times following, he at divers times discovered it to divers persons; as appears from several passages in his Epistles. The main sense is, Paul mentions this his Concealment of his Revelation and calling to preach the Gospel, not only Historically, but Argumentatively; that by an Argument a minori, he might firmly prove his principal assertion, that his Gospel was not humane or taught by man, because he discovered not his calling thereto to any mortal man, and therefore much less did he consult any man for instruction therein; and therefore again, much less durst any man attempt to instruct him, q. d. When God at Damascus had revealed his son in me, and designed me to preach him among the Gentiles, immediately thereupon, at least after my baptism there; I went from Damascus into Arabia, to preach him among the Gentiles, and thence I returned again to Damascus; but during all that time I discovered not the Revelation to any mortal man that I was called to the Gospel; much less 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 Ministry among the Gentiles, as if in any point I were either ignorant or doubtful; and much less durst any man attempt to instruct me, 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 bind all that professed it; and all men must needs imagine that I still continued in the same mind, and therefore all must needs be afraid, and actually were afraid of me. But for my knowledge in Christ and his Gospel, I did wholly acquiesce and rest upon God, as abundantly instructed by his Revelation, and fully satisfied with his Commission, by the sole virtue 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 me: but I went into Arabia, and returned again unto Damascus.  

Sense.  
Went I up.] The Greek is, neither returned I Apostles before me.] i. e. Ancienter than I, or before me in time. And returned.] i. e. Retired secretly.   

Reason.  
An illustration in particular of that whereof he mentioned before in general; namely, how he disposed of himself 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 Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Neither returned I to Jerusalem; for from Jerusalem he came, when he made that journey to Damascus, wherein by the way he was converted and called to his Apostleship; and therefore his not going to Jerusalem at that time must needs be a not returning thither. And thither he returned not from Damascus immediately after his calling and baptism there by Ananias; although three years after that time, he returned to Jerusalem; as will appear in the next verse following.  
To them which were Apostles before me.] 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 ascension had personally inspired with his Spirit, and ordained by his own hand. He denies therefore that he went to the Apostles; either because his adversaries who magnified them so much for divine men exempted from the rank 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 chief suspicion against Paul might arise concerning the Apostles, that he to them made some address, and by them was instructed in the doctrine of the Gospel. This suspicion therefore Paul clears by these words, that by this his denial, no man might affirm that ever he was a Disciple to the Apostles, thereby to diminish his reputation, especially if in any point his Doctrine seemed different from theirs, as was the suggestion of his adversaries.  
Before me.] i. e. For their time, or standing in the Apostleship; which he mentions therefore; because from their seniority and Antiquity in their Apostleship, Paul's adversaries had taken occasion to disparage him, as a novice, and a puny, or a pupil, to some of the Apostles, who for their standing in the Ministry were all his Seniors and Ancients. This objection he refells by declaring, that although the Apostles were all his Seniors, yet he was Disciple or pupil to none of them; for he never came at them to learn any thing from them; neither immediately after his calling, nor at any time afterward; for when afterward he was at Jerusalem with them about the controversy of circumcision, the chiefest of them who seemed to be 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 Paul's first action after his conversion; for the two clauses intervening between that word and these, are both negatives of what actions he did not, q. d. When it pleased God to reveal his Son in me, and to give me my charge for preaching the Gospel among the Gentiles, then after my baptism and a little refreshment in Damascus to recover my strength, whereof the Lord by my dejection had deprived me; the first action which I did was this, that immediately I went into Arabia, where certainly I could find no instructions for the Gospel, to be gathered from a people uncivil and wild, who were wholly ignorant of the Gospel, who had never heard any thing of Christ, and who (excepting some Proselytes who came yearly 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 he opposeth his going into Arabia, whereby he seems to prefer Arabia the baseness of the Gentiles, before Jerusalem the glory of the Jews; that by this intimation he might either abolish or abate the boasting of his adversaries, who imagined that the truth of the Gospel was topical, and calculated only for the Meridian of Jerusalem; and therefore afterward again Arabia and Jerusalem are compared together in a matter of higher moment, and are both made equal to stand in the same rank of baseness and bondage. The end why immediately he went into Arabia was this, that being made a separate Apostle from the rest, he might (according to his calling, and the charge laid 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 he chose to preach the Gospel there, rather than elsewhere, the reason might be, because Arabia was much remote and quite contrary to Cilicia, wherein stood the famous Tarsus, where Paul was borne, and well known, for he 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 he might be latitant in his preaching, and live somewhat secure from the fury of that persecution, which himself 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 himself had been a persecutor, to be always subject to persecution, and yet always to shun it by all the shifts he could make, as fare as he 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 here; for whatsoever is any where mentioned in Scripture is a truth, and many a truth is not where mentioned, especially in point of History.  
And returned again unto Damascus.] I returned. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. I was forced or made to return secretly and privately, i. e. in one word, I retired. For the Verb affected with that Preposition doth consignify both compulsion and wariness or secrecy, imitating those Conjugations of the Hebrews, which consignify passively and causally, in being made to suffer the doing of something; which the Latins express by compounding the Verb with fio. And the word though frequently used in Scripture in a vulgar sense, is originally a military word, borrowed from a Retreat in War; where a Party or an Army that hath marched into some danger or disadvantage is forced to retire or necessarily and warily to return, for fear they should be enclosed or be beaten by the enemy. The return 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 here or elsewhere: yet the reason might be, because that persecution which lately began at Jerusalem, and was by him extended to Damascus, might now be spread into Arabia, and threatened to him who had before threatened it to others, and who now for fear 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 aimeth most at the Preachers of it. But why he retired back again to Damascus, the reason is manifest from the Scripture; because he was to preach the Gospel there; for after he had rested at Damascus a few days with the Disciples there, he straightway preached Christ in the Synagogues, that he was the Son of God, Act. 9 19.20. Hence it appears that in the middle of that 19 verse 〈◊〉 the place, where Luke hath omitted Paul's journey into Arabia; which omission may easily be harmonied and supplied by inserting that journey into that Verse thus: And when he received meat, he was strengthened; and immediately he went into Arabia, and retired again unto Damascus. Then was Saul certain days with the Disciples which were at Damascus; and straightway he preached Christ, etc. And there he preached Christ to all their amazement that heard him; because he now preached that Truth which before he persecuted, and preached it there where he most persecuted it, or most intended to persecute it; for God to show his power upon Paul, and to comfort those Saints whom Paul had terrified, would make Paul, there build again the things which there he had destroyed. And there he preached Christ till he was persecuted thence; for Damascus was a Garison-City, whose gates were watched day and night, where the Governor minded to apprehend Paul, and the Jews laid wait to kill him; but by night he was let down by the wall in a basket, by means whereof he escaped thence. See Act. 9.24.25. and 2. Cor. 11.32. Hear was another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in departing from Damascus by way of a forced and secret retire; for although in the whole course of his Apostleship he traveled more than the rest of the Apostles, yet in the beginning of it, he never traveled otherwise, then as the storm of persecution blew him, and as the spirit of God steered him.    

VERSE 18.  

Text.  Then after three years I went up to Jerusalem, to see Peter, and abode with him fifteen days.  

Sense.  
After three years.] 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 return 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.  
Paul's return to Jerusalem & the cause of it, & his short stay there.  
THen after three years 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 rendered 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 he came afterwards, was Jerusalem; from whence he had now been absent for the space of three years. For the three years must not be computed from his retire out of Arabia unto Damascus, as if he had preached three years at Damascus; for how could he possibly preach so long in a City so populous, and so near 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 years Paul himself returned to Jerusalem, his present condition of being an Apostle was so unknown to the Disciples there, that they believed him not a Disciple; and when he assayed to join himself with them, they were all afraid of him, as if he had yet persisted a persecutor; until he was necessitated to procure the courtesy of Barnabas to introduce him to the Apostles, and to make the report as well of his conversion to the faith, as of his Preaching Christ at Damascus. See Act. 9.26.27. Hence it appears, 1. That although his Preaching at Damascus were many days, as Luke expresseth the time of it, Act. 9.23. yet it lasted not for the space of three years; and therefore the three years 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; either because the Country of Arabia was somewhat obscure, and fare 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 he therefore saith, 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 years he returned from thence to Jerusalem. q. d. When I had already executed my Apostleship for the space of three years, in Preaching the Gospel for the most part of that time in Arabia, and for some days at Damascus; and had thereby given sufficient proof 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. Whereby he necessarily concludes; that he returned not to Jerusalem for any instruction to preach the Gospel; because for the space of three years he had already Preached it.  
To see Peter.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. to visit Peter: the word is not where else used in all the New Testament, and properly signifies that kind of seeing, which by the Optics is termed ●●●ustus. i e. insight; which is a diligent and ferious observance of a thing, eyeing the whole and every part, and marking all that is to be seen, thereby, to get an exact and perfect knowledge thereof, as if we meant to write a history of it. The practice of this insight made upon Cities and Countries, is called Surveying, but done upon persons out of civil respect, is termed visiting▪ Yet the visit here given by Paul unto Peter, was not a visitation by way of authority, but a Salutation by way of observance or brotherly kindness, to know and be known 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 be more comfortable to all the Disciples of Christ, and more suitable in itself, than that two such great Apostles of Christ, who were the two principal Doctors, and as it were the two pillars of the Church, should join their eyes and hands in the mutual knowledge and acquaintance one of another? The cause therefore of Paul's departure from Damascus, was his persecution from thence by the Governor, and the Jews, who insidiated his life; and the cause of his access unto Jerusalem at that time, was only to give Peter a visit, and to be 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 learn any thing of him, but for acquaintance to visit him, and to be known unto him.  
And abode with him fifteen days.] The space of time how long for that time he abode at Jerusalem, was only a for might: which saying here, 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 coming to Jerusalem to see Peter, was only to see and visit him, because he abode with him but fifteen days; and further, he thereby also concludes his principal point, that the Gospel which he preached, was not humane, but divine. q. d. The space of a foresight was a time too narrow for m●… learn divine mysteries, by the means of humane instruction; and therefore my knowledge in the Gospel, whereby I became a Teacher of the Gentiles, could not be acquisitive to be gained by study or by the help of man, no not of Peter himself, 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 days, namely how he exercised his Ministry privately, yet boldly, in disputing against the Grecians or Proselytes 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 than fifteen days, and why he preached not there, publicly to the Jews during that time, himself gives the reason elsewhere; namely because the Jews 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 fifteen days, he was praying and in a trance; for because of this malignity in the Jews of Jerusalem, he neither 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 Lord's brother.  

Sense.  
The Lord's brother.] i. e. Cosin-germane.   

Reason.  
An answer to a  objection, that might be made against his former words concerning Peter. q. d. If any man shall hereupon 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 profess for a truth, that during my abode at Jerusalem those fifteen days, I saw no other of the Apostles, save James the less our Lords kinsman and cosin-germane; and him I saw no otherways, 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 Lord's 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 Lord's brother, was given him for distinction, to notify him from James the son of Zebedee, and brother of John. At that time of Paul's being at Jerusalem he saw no other of the Apostles but Peter and James; but at another time, many years afterward being at Jerusalem with Barnabas and Titus, he mentions John also; as it will appear in the next Chapter. verse 9    

VERSE 20.  

Text.  Now the things which I writ unto you, behold, before God, I lie not.  

Sense.  
Which I writ unto you.] Supply the sense thus; are true, or certain.   

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

Comment.  
A solemn Oath ascertory.  
NOw the things which I writ unto you.] These words must have the supply of some predicate or attribute to complete or perfect the sense of them, which may be thus; the things which I writ unto you, are not feigned, but most true and certain: 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, etc. for the things whereto he purposeth to swear, do include all the things from thence hitherto; namely, all God's acts thence mentioned concerning his conversion and vocation to his Apostleship: and all his own acts and travels immediately and consequently thereunto.  
Behold, before God, I lie not.] A solemn 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 refel 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 own: and further, because the things were not unworthy of God's testimony, that God should be called to witness 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 special command or guidance of God; therefore he confirms them by taking his solemn Oath upon them, q. d. God who is the beholder of all our actions, and the hearer of all our say, and the supreme Judge of all our do, him I invoke and produce as a witness, having at this time no other testimony, that all the things which I writ unto you are most true and certain, and that I frame no lie in any one particular. A form 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 Oaths. But the adjurations whereby he chargeth Timothy to observe the duties of his calling, are Oaths; 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 lawful and useful.    

VERSE 21.  

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

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

Reason.  
A Resumption and continuation of his former Narrative, concerning his travels according to the several 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 days, Partly because of his danger from the Hellenists, against whom he disputed there; but chief 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 Governor, who sought to apprehend him, and from the insidiation of the Jews, who laid wait to kill him: but he passed through the regions of Syria; that is, through the Shires, Countries, or Countrey-parts of it; for through the regions of Syria he must needs pass: because Syria lies between Judea and Cilicia; and in the direct way from Jerusalem to Tarsus, whither Paul's purpose was to travel, that there for a time he might reside. And because of the danger wherein he was at Jerusalem, where he disputed against the Hellenists till they went about to kill him; therefore from Jerusalem the Brethren conducted him as far as Caesarea, which stands upon the Confines of Syria; and at Caesarea they took their leave, dismissing him to pass forward toward Tarsus; as it is attested by Luke, Act. 9.30. The reason why he traveled to Tarsus was, partly because Tarsus was his Native City, wherein he was borne, Act. 22.3. But chiefly to preach the Gospel there and in Cilicia, which was the Country thereto adjacent, and wherein he planted the Gospel; for upon the difference between Barnabas and him, he made a visitation through Syria and Cilicia to confirm the Churches, Act. 15.41. which confirmation doth necessarily suppose a former plantation. At and about Tarsus he 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 seek Paul, he 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 hereby he prosecutes his former Argument to prove the Divinity of his Gospel, that he received it not from man. q. d. After fifteen days 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 Jew's inhabiting Judea; but I took 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 unknown by face unto the Churches of Judea, which were in Christ.  

Sense.  
And was.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. For I was. Unknown by face.] i. e. Personally unknown. 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 travel, why he went into the Regions of Syria and Cilicia; namely, because he was personally unknown unto the Christian Churches of Judea; whereas in Syria he was somewhat known, for he had preached at Damascus, the chief City thereof; and in Cilicia he was better known; because Cilicia was his Native Country; for he was a Cilician and a Tarsian, born in Cilicia at the famous Tarsus, whereof he was both a Native, and a Citizen.   

Comment.  
Paul was yet unknown personally unto the Jews. who were Believers.  
AND was unknown by face unto the Churches of Judea.] And was. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. For I was unknown; for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not here copulative, but causal or rational, to show the cause or reason of what he said before; and is here put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. for, or because, as elsewhere it is in divers places, and rendered 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. Unknown by face. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Unknown 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 mark whereby the person is vulgarly known; yet here it must be 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 rendered 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 here be taken strictly, as sometimes it is, when it stands opposed unto Galilee and Samaria; but largely as it contains 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 bloody, for divers were put to death, that the faithful were scattered 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 faithful, 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 soon after adjoined themselves, planted the Gospel in Samaria, and preached it in many Villages of the Samaritans, Act. 8.25. And after the baptism of the Eunuch, he preached in all the Cities of Samaria, till he came to Caesarea, 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 address to any of the Churches in the Regions of Judea, Galilee, or Samaria, where he might have rested with safety and security, for it was now a time of tranquillity 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, unknown by his bodily and personal presence; neither the teachers, nor members of those Churches had ever seen his face to his knowledge. And the reason hereof might be; because in a manner Paul was a stranger in the Countries of Judea, Samaria, and Galilee: for he was then but a young man, who was borne at Tarsus, and brought up at Jerusalem, where he had always lived, till about three years before, during which time he had preached in Arabia, and at Damascus in Syria.  
Which were in Christ.] A note of distinction whereby to discern the Churches of Christ from the Synagogues of Moses; for hereby he would specify what Churches of Judea he 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 Jews; for hereby it came to pass that the Christians were subject to so many persecutions from the Jews, who for their abode were their Countrymen, 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 bears two senses. 1. Generally: and so to be in Christ, is to be a Christian; and he is a Christian who hath taken the new Covenant, whereof Christ was and is the Mediator: and he hath taken that Covenant, who believes the truth of it, and accepts the grace of it▪ for in this sense to be in Christ is taken here, and so the word is opposed to a Jew and a Heathen. 2. Specially, and so to be in Christ, is to be a real, sincere, and true Christian, in opposition to the hypocrite, the carnal and false Christian: and he is a real Christian, who puts on Christ, and lives according to the life of Christ; who not only believes the verities of the new Covenant, and accepts the promises of it, but also obeys the precepts of it, by being a new creature according to the new Covenant: for thus to do 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 showed before in the context: but the reason for their argument is thus: q. d. I was so far from learning any point of doctrine, either 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 unknown 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.  
Herd only.] Supply. Some men say. That he etc.  
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 fare he might be, or said to be known unto the Churches of Judea.   

Comment.  
The believing Jews heard of Paul, That from a Persecutor he was become a Preacher.  
BUT they had heard only.] The Greek placeth the enclusive particle only in the first place, reading it thus, But only they had heard, viz. men say; for the words must be supplied with some impersonal or indefinite term, to perfect up the sense thus: But only they had heard say (or men say) That he who persecuted us in times past, now preacheth the faith; for so it is supplied in the French Translation. They had heard. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. they were hearing; which is both an Hebraisme and a Grecisme, used here by way of elegancy to encounter his former words of himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I was unknown to them, but they were hearing of me. Some knowledge therefore the Churches of Judea had of Paul; yet none by sight or view of his person, for they had not seen his face; but their knowledge of him was only by report and hear-say; for they had heard of his actions two ways, whereof the one was extremely contrary to the other; for first, they had heard that he had persecuted and wasted the faith; and secondly, they had heard the quite contrary, that now he preached that faith which formerly he had persecuted and wasted: Yet these two contrary reports of him were both true; for he 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 deed 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 he 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 years after he began to preach it, heard not a word, or if they heard any thing thereof, they beleft it not; for when Paul (after three years 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 faithful at Jerusalem were all afraid of him, and believed not that he was a Christian, as was showed before, from Acts 9.26. But upon that return 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 hear 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 universal 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 Martyrdom of Stephen; because the times past were not long passed, for it was but a matter of three years 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 faithful who are the members thereof, and Christ himself who is the head thereof, is also persecuted; for Christ complained, that in that very persecution himself was persecuted; see Act. 9.5. Now the Apostle inculcates the memory of his former persecution into the minds of the Galatians, thereby to maintain their persuasion of him, that so great a Zealot for the Law of Moses, as therefore to persecute the Church of Christ, had not cast off his patronage of the Law, or laid 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 Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. in times past; for so it was translated in the words immediately 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. He destroyed. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. wasted; for so it was rendered before in this translation, verse 13. and he wasted the Faith, or the Doctrine of it, by using all means 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 showed 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 hearsay: 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 me.  

Sense.  
They.] i. e. The Churches of Judea.  
In me.] i. e. In my behalf, 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 glorify and praise God; for it was an ancient custom among the people of God to give praise and thanks to God for any extraordinary work of God. See Mat. 9.8. and Mat. 15.31. and Luk. 7.16. and Acts 4.21. particularly upon the same of a sinner's repentance, or of any man's conversion to the faith, especially if he had been a persecutor of it; because such a conversion hath in it more than ordinary, and is an immediate work of God. And such was Paul's conversion, wherein the good grace of God was extremely powerful, by drawing him from one extreme to another; that is, from being a Persecutor of the Faith, not only to the state of a Believer, but beyond that state, to become a Preacher of it.  
In me.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. in my behalf, 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 kind of causality, especially that which is rational; 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 God's grace to Paul in converting him to the Faith, and because of God's grace to his Church, by Paul's Preaching of the Faith.    

The Contents of this First Chapter.  
1. Preface. Wherein are contained 

1. Author. 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. Unto the Churches of Galatia. verse 2.  
4. Salutation. Grace be to you and peace from God the Father, and from our Lord Jesus Christ; who gave himself for our sins, that etc. vers. 3.4.  
5. Devotion. To God be glory for ever and ever, Amen. vers. 5.    
2. History. Paul marvels, that the Galatians are so soon removed from Christ, who called them by his grace. vers. 6.  

1. Because the Gospel whereto 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 himself, or an Angel from heaven should preach any other Gospel, than he had preached to the Galatians, he was to be accursed. ver. 8.9.  
3. Because the matter which he therein persuaded, was not man but God; against whom, he that shall seek 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 he 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 prevailed for the Jews religion, above many his contemporaries among his own 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 mother's womb, and called him by his grace) to reveal his son unto him, that he might preach among the Gentiles. ver. 15.16.   
4. History. When Paul was called to preach Christ among the Gentiles, he did not immediately confer with flesh and blood. ver. 16.  

1. Because from Damascus where he was called, he went not immediately to Jerusalem, to them who were Apostles before him. ver. 17.  
2. Because immediately he went from Damascus into Arabia, and from thence returned to Damascus. v. eod.  
3. Because it was three years after he had preached the Gospel, before he went to Jerusalem to see Peter, with whom he abode but fifteen days, and there saw no other Apostle, save only James, our Lord's 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 he 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 faith, which before he wasted; and they glorified God for him. ver. 21.22.23.24.     

GAL. CHAP. 2.  

VERSE 1.  

Text.  Then fourteen years after, I went up again to Jerusalem, with Barnabas, and took Titus with me also.  

Sense.  
Fourteen years after.] Viz. After my conversion.  
Again.] i. e. Besides my journey thither, three years after my conversion.   

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

Comment.  
The term from these years are to be reckoned probably from Paul's conversion. The eminency of Jerusalem: Paul's several journeys thither. 1. To visit Peter. 2. To carry alms. 3. To call a Synod there concerning circumcision. This last why mentioned, and why Titus accompanied him.  
THen fourteen years after.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Literally, fourteen years between, or the space of fourteen interposed; but the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies after, and is truly so rendered; for so ye have it, Mat. 26.61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. After three days, and Mar. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. After some days, and Act. 24.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. After many years. But from whence or from what term of time these fourteen years are to be computed, whether from Paul's first conversion to the faith, or from his former being at Jerusalem to visit Peter three years after his conversion, which he mentioned before, cap. 1.18. it appears not from Scripture; neither is the knowledge thereof any way elementary or serviceable to the point here prosecuted, or to any other point elsewhere in Scripture hereby to be illustrated. Yet the greater probability of the two is, that these years are to be reckoned from Paul's conversion. 1. Because Paul's conversion was a most memorable action, especially unto Paul, and fit to stand for an epocha unto him, from whence he had good cause to compute all the acts of his Ministry 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 be computed. 2. Because the years remaining between this journey to Jerusalem, and his last thither, when there he was apprehended, and afterward sent Prisoner to Rome, will be too few, for those many actions and travels which by Luke are recorded of him; especially if we consider, that of those few years, he was one and a half at Corinth, and three at Ephesus. See Act. 18.11. and Act. 20.31. Yet Paul here mentions the space of time to be fourteen years, lest his adversaries should quarrel at his words, whereto all words of actions iterated and frequented are subject, if by their several times they be not distinguished; for by this space of fourteen years this journey to Jerusalem with Barnabas is distinguished from a former journey of his to Jerusalem with Barnabas, which was before this, and therefore less than fourteen years from his conversion. See and compare Act. 11.30. and Act. 12.25.  
I went up again to Jerusalem with Barnabas. All travelling toward Jerusalem, is called ascending or going up; not for any local altitude, as if the City and Territory about it were a higher ground than other places; but for the jural eminency or jurisdiction of the Courts there seated, consisting of eminent persons; for Jerusalem was the Metrople of all the Jews 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 several journeys, whereof this here seems the third. 1. His first journey thither was from Damascus, and therein either he had no company at all, or none that is named and specified in the Scripture; and his business was only by way of visit to see Peter; and that journey he mentions in this Epistle, cap. 1. vers. 18. Because from thence he would have no man gather, that he went thither to learn from the Apostles that Doctrine, which for the space of three years he had already preached. 2. His second journey thither was from Antioch, and therein Barnabas went in company with him; and their business was to carry thither a collection made in the Church of Antioch for the relief of the poor 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 appears, that this journey to Jerusalem with alms for the poor, was before the separation of Paul and Barnabas, for the work of the Ministry made by the Presbytery at Antioch at the command of the spirit, Act. 13.1.4. But of this second journey 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 here to write a journal of all his journeys to Jerusalem in the same order that he traveled them; but only to mention such as it seems his adversaries objected against him. 3. His third journey thither was again from Antioch, and therein again Barnabas went in company with him; and their business 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 certain men who came from Judea, taught the necessity thereof unto salvation, Act. 15.1. For this journey seems to be the same with that, which is related by Luke in that Chapter; where from the Church of Antioch, Paul and Barnabas with certain others are sent to Jerusalem about that question; because the particulars mentioned here in this Chapter by Paul, do suit and agree very fitly with the time and the action mentioned there by Luke; as that he communicated unto the Apostles the substance or sum of that Gospel which he preached amongst the Gentiles: That no decree was there made for the necessity of circumcision to be imposed upon the Gentiles; that he stoutly opposed such as would have imposed it; that by the rest of the Apostles, even by the chiefest of them, he was acknowledged for their co-Apostle and com-Minister in the Gospel; and that by their approbation and consent he undertook for the time to come the Ministry of the Gospel to preach it among the Gentiles. This journey then, he therefore mentions in this Epistle, because by occasion thereof, there passed at Jerusalem those remarkable Occurrents, that were very argumentative to his purpose, as to declare that he was no way inferior to any of the Apostles, thereby to confirm the authority of his Ministry, and to confute the calumnies of his adversaries.  
And took Titus with me also.] Luke in the fifteen of the Acts makes no mention of Titus by name, that he was sent to Jerusalem at that time with Paul and Barnabas; for although certain others are there said to be sent with them: Yet it seems that Titus was none of them that by authority from the Church of Antioch were sent with Paul; because Paul saith here, that he took 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 special purpose. And this his Assumption of Titus he mentions here, 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 me, not only as a companion of my journey, but as my fellow-Minister in preaching of the Gospel, notwithstanding the distaste 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 means I should run, or had run in vain.  

Sense.  
Communicated.] i. e. Made a relation, or report.  
Unto 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.  
Run.] i. e. Continue the course of my Preaching.  
In vain.] i. e. Without any fruit.   

Reason.  
Having before declared the time of this journey to Jerusalem, and the company who went with him, he now expresseth the causes thereof; as the motive, that it was by a Revelation from God; and the business, 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. He reports his Doctrine to the Apostles: Yet privately to the chief of them. and for what cause.  
AND I went up by Revelation.] The main and special motive inducing Paul to go to Jerusalem at that time, with those persons, was a particular revelation or vision from God commanding him thereto; for as by revelation he 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 Ministry. His departure from Jerusalem after fifteen day's 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 he might bear witness of Christ at Rome, Act. 23.11. And this journey here 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 laid 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 general, and unto some that were not Apostles; as unto Ananias and Cornelius. See Act. 9.10. and Act. 10.3. Yet Paul's 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 several 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 man's purpose; and very credible it is, that when the Church of Antioch had determined that Paul should go to Jerusalem, than 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 man's will, but his act, by approving and confirming afterward; what man before hath willed and acted: for hence Christ said to his Disciples, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall lose 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 signify that he went then to Jerusalem, chief as a Messenger sent from God; lest his adversaries to diminish the authority of his Ministry, should suggest to the Galatians, that Paul went that journey as a mere 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 saith, that Festus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. reported Paul's cause unto King Agrippa: where our last English Translation renders it declared, Act. 25.14. The pronoun them, is here a relative without an antecedent, as the manner of the Hebrews is sometimes to use it; yet it is referred antecedently, not to any persons mentioned before expressly, 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 sum 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 legal ceremonies; namely, he preached that men are justified only by faith in Christ, without either circumcision or other observances of the Law, which he not 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 rendered elsewhere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. to the principal or chief persons; for among the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are such who are personages of chief esteem or repute, of whom other men hold a great opinion for their knowledge, wisdom, and integrity; such among the Apostles were Peter, James, and John, and whosoever else were principal persons in the Church of Jerusalem. To the chief persons therefore of that Church, Paul related the sum 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 manner 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 publicly delivered it in the Synod. For when in a full audience of the Synod they two had rendered 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 drawn 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 do so, because he would express the general 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 means I should run, or had run in vain.] The final 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 chief in reputation; for as we heard before, the verity and certainty of his Doctrine, was by God himself miraculously revealed unto him, and every where confirmed by divers miracles. But he therefore related it, to avoid the inconvenience of losing his labour q. d. Unless I had thus communicated myself 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 means they would have subverted their Faith who had beleft it, and consequently I should have run in vain, losing all the fruit of my labour in preaching.    

VERSE 3.  

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

Sense.  
Neither.] i. e. Not indeed.  
A Greek.] i. e. A non-Jew or Gentile.  
Compelled.] The Greek 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 Greek, who. Why Titus was not circumcised, and why afterward Timothy was.  
BUT neither Titus who was with me, being a Greek.] We may now perceive from these words, why Paul mentioned Titus before as the companion of his journey to Jerusalem, and why he took 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, firmly denying, of not indeed. A Greek. i e. a non-Jew, or a Gentile; for by the Jew every non-Jew, of what Nation soever is generally called sometime a Greek, 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 be circumcised.] Compelled; the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. necessitated to be circumcised; for the question was whether circumcision were necessary to salvation; and to show it not necessary, Titus was not necessitated to be circumcised. An infallible argument, that the judgement of the Apostles was, that neither circumcision, nor the rest of the legal 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 we read Act. 16.3. He was therein wondrous constant to himself in actions quite contrary one to another; in both which he made use of his Christian liberty in a lawful manner: For the nature of liberty is to be unbound or lose, to do an act or not do it at our pleasure, and not to be compelled or bound to either; and the lawful use of our liberty in a thing indifferent, is sometime to do it, sometime not, according as edification or reason requires. Now Paul circumcised Timothy, not necessarily or constrainedly, but spontaneously or voluntarily, that he might not offend the Jews, but rather gain upon them, and draw them to the faith by means of an act in itself indifferent, but then useful in respect of such persons to such a purpose; but to circumcise Titus he would not be compelled or necessitated, especially at Jerusalem in a time of dissension, that he might not offend the Gentiles, by giving a foul scandal to the faithful converted from Gentilism, 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 soon 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 we 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 indeed Jews, but in show Christians.  
Unawares 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 we are free from the Law of Moses.  
Liberty which we 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 legal 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 he therefore calls false brethren; because they were Christians in name and in show, and did indeed believe in Christ; but withal they were also Jew's in heart and indeed; because they observed themselves and urged upon others, the necessity of circumcision, and the legal Ceremonies. Who these false brethren were, is in general discovered unto us by Luke, who declares them to be certain of the Sect of the Pharisees who believed, and said, it was necessary to circumcise the Gentiles, and to command them to keep the Law of Moses, Act. 15.5. And Paul elsewhere making a list of the divers perils he had escaped, recounts also his perils among such false brethren, 2. Cor. 11.26. And that because. i e. Although and because; for the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath a double force, being partly adversative and partly causal, to show that Titus was not then circumcised, in opposition to the false brethren; no not although they urged it, and therefore 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 he was not circumcised therefore, because they urged it as necessary and would have compelled it: Whence it appears, that otherwise the circumcision of Titus might have been tolerated, to have gratified others that were weak: Yet then and there was not permitted, that the liberty and privilege of the Gospel might be preserved.  
Unawares 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 he communicated his Doctrine publicly in the Synod. Unawares brought in. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Brought in upon the buy, or privily brought in; for so elsewhere the word is rendered in our last English Translation. See 2. Pet. 2.1. And it seems, these false brethren were craftily suborned, to insinuate themselves secretly, and to get in upon the buy into that private Assembly, where Paul had his private conference with the Apostles. Who came in privily. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Came in upon the buy; for these words are but an explication, or rather a correspondence unto the words before, Unawares brought in; for the false brethren being suborned, to insinuate themselves and get in upon the buy into that private Assembly, did accordingly intrude themselves, and came in upon the buy.  
To spy out our liberty which we have in Christ Jesus.] The end of purpose of their coming in was, to spy and betray our Christian liberty. Our liberty. i e. our filiation or liberation, as we are the sons of God, whom God hath adopted to make his Heirs to the Inheritance of Heavenly Blessedness. The state of a son is a state of liberty; because a son 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 sons, 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 looseness from evil unto good; the right unto which state doth properly belong to a son; for although a son taken relatively in a vulgar sense, be one that hath a father; yet taken absolutely and in a rural sense, a son is he that hath a right; and liberty expresseth the nature of his original and radical right, that is a looseness from evil unto good; and the good whereto the son is lose or free, is some inheritance, whether ye consider him either in the family or the policy. And the person enjoying this state of liberty, hath by virtue thereof a right to the use of his liberty unto certain acts not arbitrarily or absolutely, but respectively so far as they are correspondent and suitable unto his state. And this liberty is opposed unto servitude, as unto a state quite contrary to that of a son; because although relatively a servant be one that hath a Master, yet jurally and in a legal sense, he 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 evil, and the good from which the servant is bound, is all Inheritance; for all the Inheritance and goods of his Master descends to his Master's sons, or in case he have no sons, 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 specify, what kind of liberty he understands; for he speaks not of liberty in general, but only of that special liberty which is Christian liberty, which we have in and by Christ Jesus: which is not a carnal liberty of action, to be licentious and lose from the just and wholesome Laws of man: nor a Mundane liberty of right, to have the right of a son in some worldly family, or the right of a freeman in some worldly policy; but it is a spiritual liberty of action, to be lose from the Laws 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 Kingdom of Heaven, as the adopted sons of God, and coheirs with Christ to the inheritance of blessedness. And it is called our Christian liberty, or the liberty we have in Christ Jesus, because Christ is the Author 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 faithful who believe in him, and by him as their Mediator covenant with God to be the sons of God, and because Christ is the Pattern of it; for we are the adoptive sons and heirs of God, after the image and likeness of Christ who is the natural son and heir of God; and whatsoever liberty and right Christ the native son of God hath in his Father, the same, or the like rights are imputed unto us who are the adoptive sons 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 Privileges or particular rights appendent and consequent to our state of Christian liberty are several and singular: but hereof we shall speak more fully afterwards in the body of this Epistle, cap. 5. vers. 1. because the Apostle here seems to mention it but in transitu, or occasionally, so fare as it concluceth to his historical narration, which is but introductive to the rest of the Epistle. The purpose then of the false Brethren in coming in upon the by to the private meeting where Paul had his conference, was but to act the part of Spies, to make some discovery upon the state of our Christian liberty or filiation, to view the condition of is, and to find out by what occasion they might oppose it, and by what means they might oppress 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 coming 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 Laws were servile, and the necessity to their observance was a grievous servitude; hence afterward he will call those Laws worldly rudiments, weak and beggarly elements; under which Gods people were in bondage; and he will term them a yoke of bondage wherewith God's people were entangled. ●ee afterward, cap. 4.3. and cap. 4.9. and cap. 4.24. and cap. 5.1. For the Jews although they were the people of God, yet they were not the sons of God in a right of plenage or state of liberty: but only the children of God in a state of pupillage or minority, and were under the Laws of Moses in a servile condition, as children are under Tutors and governor's; which subjection being nothing different from servitude, is therefore a bondage: because as was showed before, all servitude is a bondage; for it is quite contrary to liberty which is a looseness. He saith us, as he said before our liberty, that he might include himself and all other Christians, as well believing Jews, as Gentiles, of which number was Titus. The purpose then of the false brethren was to continue upon the Jews and to impose upon the Gentiles the whole observance of the ceremonial Law, whereof the indifferency to perform some act of it upon some occasion, is a liberty: but the necessity of that Law, to be compelled and always bound unto all the precepts of it, is a bondage.    

VERSE. 5.  

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

Sense.  
To whom.] i. e. To the false Brethren urging circumcision.  
We.] i. e. I and Barnabas.  
Gave place.] i. e. Yielded not.  
By subjection.] i. e. To be necessitated, and compelled to it.  
For an hour.] 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 be maintained.  
TO whom we gave place by subjection, no not for an hour.] The purpose of the false brethren in coming in upon the by, to that private meeting, was to spy out the privileges 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 faithful into the servitude or bondage of the Law. And the means 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 obtain it upon those terms, then for the future, they would press for a precedent, that person and that time, whereby to necessitate Circumcision, and consequently the rest of the legal 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 lawful, at some time to be done, we need not then gratify an opposite party, when some lust her inconvenience is to be feared▪ but we must therein have a consideration not only 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 faithful, and consequently unto the Galatians. The truth.] i. e. the sincerity or purity; for Truth here is opposed to all that falsehood 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 sense 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 legal ceremonies were so alien and contrary unto the Gospel, that they did wholly corrupt and falsify the nature of it, nullifying all the efficacy thereof, and rendering 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 entire and sincere in the purity thereof, free from all compliance with the legal ceremonies; that by thus maintaining it first at Jerusalem, he might so continue it among the Gentiles, until 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 drawn an argument for it, alleging to the contrary of Paul's Doctrine there, that at Jerusalem by the Apostles themselves, circumcision and the rest of the legal 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 speaks only to the Galatians; yet in them he understands all others of their condition in respect of Religion, especially the Gentiles, to whom his Ministry was peculiarly ordained, and to whom the benefit of that action at Jerusalem redounded.    

VERSE 6.  

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

Sense.  
Of these.] Read: From those.  
Who seemed to be somewhat.] i. e. Who were the chief persons at Jerusalem.  
Whatsoever they were.] viz. In times past, or heretofore.  
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 shown a Difference between him and the false brethren at Jerusalem, and his superiority above them, in yielding nothing unto them; he now passeth to the chief persons there, showing that between them and him there was no difference or inequality; and therefore their authority ought not to be objected against his, much less preferred before it.   

Comment.  
To be somewhat. The dignity of the Apostles was no disparagement to Paul. who to them was no way inferior. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man's person. Why Paul differed nothing from the chief Apostles, who unto his doctrine added nothing. but in all points confirmed it.  
BUT of these who seemed to be somewhat.] i. e. Of these who were the chief Apostles; for these words are but a circumlocution of the chief 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 Original is the same. Yet by reason of the Infinitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to be somewhat, which follows here, they are here translated by the way of a Verb, who seemed to be somewhat; but the sense returns still unto the same: because to be somewhat, 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 extol him, we sometime say, he is somewhat, or some body, i. e. some extraordinary or singular person. For in this form of speech the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not signify indefinitely and really for some what, or some thing in general: but eminently and personally for some person extraordinary, either in deed or in repute: for hence, of Theudas, who made an insurrection, it is said that he boasted himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. to be some body, Act. 5.36. And the like was given out by Simon Magus of himself, Act. 8.9. but hereof see more afterward, cap. 6. vers. 3. And when Paul saith here of the chief Apostles, that they seemed to be somewhat, his meaning is not, that they seemed great and eminent persons to others only, and not so to himself also: but he also himself had the like esteem 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 manner, which others, especially his Adversaries boasted of them; and urged against him to disparage his Doctrine. For his adversaries after whose mind and sense he seems to use these words, did use and urge them, as if those Apostles were some extraordinary persons for knowledge and power fare above Paul, and that Paul to them was no body.  
Whatsoever they were.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. how great soever they were sometime, or in times past. In our last English translation, the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not expressed: but should have been expressed, for it is very significant to complete 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 Countrymen, 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, seems superfluous and needless; neither is there any in the French translation: yet if we do (as we may) admit of a Parenthesis in this verse, than this clause only (Whatsoever they were in times past) is therewith to be included, and the clause following is not to be co-included. The words than seem to be an answer to a  objection made to Paul's 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 been conversant with him, and instructed by him; when Paul was but a Pharisee. To this Paul seems to answer. q. d. Whatsoever or how great soever the Apostles were formerly in times past, doth not necessarily infer my disparity now; for things are not always 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 between their Doctrine and mine, there is any disagreement, or between their persons and mine any disparity.  
It maketh no matter to me.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I differ nothing, or am nothing different, viz. from those who seemed to be somewhat; for unto those former words, these here must be referred for the construction and sense of both, which seems thus, that between them and Paul there was no difference or disparity in any thing: But then the parenthesis which doth shadow and obscure the sense, must be wholly removed. Howsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify in humane Writers among the Greeks', yet in the holy Scriptures it signifies to differ, viz. in such a manner that one thing is either better or worse than another; and so it is rendered elsewhere in our last English Translation. So 1. Cor. 15.41. One Star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. differeth from another Star in glory; and so afterward in this Epistle, cap. 4.1. The Heir, as long as he is a child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. differeth nothing from a servant; and so the French Translation reads it here; and this sense seems to be intended, though not rightly expressed in our former English Translation made at Geneva. q. d. Whatsoever, or how great soever the difference or disparity between me and the chief Apostles hath been heretofore in times past; which I confess was very remarkable, when they were first Apostles to preach the Gospel, and I a Pharisee to persecute it; but now since the time that God revealed Christ unto me, and trusted me with the preaching of him unto the Gentiles, there is no difference or disparity at all between the greatest of them and me, 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 less than formerly they were; but that I by God's grace, am so much greater, that I am now their equal; for it hath pleased God so highly to advance me in the Ministry, that now they have no advantage above me, that they in any thing should be my betters, and I their inferior,  
God accepteth no man's person.] Or, accepteth not the person of man. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies sometime any single person, sometime the face and presence of man; but here, and in such like forms of speech, it is taken for those outward qualities of man, which make nothing to the merit of his cause, or to the point 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 man's person. These words, or the like to this sense, 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 seem to be a special attribute unto God, in respect of the integrity and equity which he perpetually useth, not only in the administration of his justice and judgement; but also in the distribution of his grace and mercy. For God is no way partial to respect men's dignities or other outward qualities, which conduce nothing to the merit of the cause or to the point of truth; but God is a most just and equal Judge, who regards only the genuine and inward truth. And therefore in the debate of true Doctrine, no argument is to be drawn from men's persons. Hence Paul would here infer, that between 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 be somewhat, in conference added nothing to me. A reason of his former negation; that between the chief 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 Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Discovered nothing, or opened no further light or knowledge in the Gospel unto me, as if therein God had revealed any thing to them more than he had to me; for to this sense the word was used and rendered before: See cap. 1. vers. 16. q. d. How great soever the Apostles seemed, to whose judgement the difference about Circumcision, and the legal Ceremonies were referred; or how mean 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 me: For when the question was agitated and determined, they altered nothing in my Doctrine, as if it had been any way erroneous; they added nothing to my preaching, as if in any point it had been defective, or insufficient unto salvation.  
An Objection: The Apostles in that Synod added several things, as namely these, abstinence from fornication, from meals offered to Idols, from blood, and from things strangled, as it plainly appears, 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 expressly and constantly forbidden fornication, as it may appear in divers passages of his Epistles; and particularly required abstinence from things offered unto Idols. See 1. Cor. 8.1.7. and 1. Cor. 10.20. And in general words he restrained men from blood and things strangled, in all his Doctrines of avoiding scandals, especially in regard of those things, which unto the Jews were abominable, as was the eating of blood and things strangled, which the Jews abhorred as much as they did meats 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 me, as the Gospel of the Circumcision was unto Peter.  

Sense.  
They.] i. e. The chief 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 Jews.   

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 shows the occasion, how that acknowledgement came to pass; namely, when it appeared that Peter and he had several and equal Commissions for preaching of the Gospel, the one to the Jews, the other to the Gentiles.   

Comment.  
Paul an Apostle chief to the Gentiles. but Peter chiefly to the Jews.  
BUT contrariwise.] This paricle of Contrariety must be referred backward, unto these words in the former verse, from these who seemed to be 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 be 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 between their doctrine and mine, or condemning mine as erroneous, imperfect, or insufficient in any point: and were so fare from making any disparity between 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 chief 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 several sorts; for the Gospel in itself, was but one for the doctrine of it: but there were two sorts of people notably different and separate in their manner 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 Proselytes to the Jewish religion, and were thereupon circumcised; yet nationally and in general, those nations of the Gentiles who were not of the posterity of Abraham, were uncircumcised. But here 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 immediately 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 rendered 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 been 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 chief, as the principal person to conduct the functions of that Ministry. When they saw. i e. When the chief persons at Jerusalem saw or perceived, that this charge was thus committed unto Paul; and the means 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 Jews, who were circumcised was committed unto Peter. The charge of preaching to the Jews was imposed, not upon Peter only, but generally upon the Apostles at Jerusalem; yet here he names only Peter, because he was the principal person in that Ministry, and naming him as principal, the rest of his fellow-labourers in that Ministry are to be 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 Jews, as to preach to them only, but chiefly; for he also might preach among the Gentiles, and did so, as appears by his vision of the sheet, and his preaching thereupon to Cornelius who was a Gentile; see Act. 10.11. and afterward in this Chapter, vers. 11. We shall find him at Antioch among the Gentiles. In like manner Paul was not so limited to the Gentiles, as to preach to them only, but chiefly; for he had also power and authority given from God to preach among the Jews, who were the children of Israel. See Act. 9.15. Herein Paul doth not only exempt himself from all subjection unto Peter, but doth tacitly equal himself to Peter, and in a manner prefer himself above him; forasmuch as Paul's 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.  
Herald] 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 chief Apostles, and of his reception into their fellowship; namely, that as his Commission was equal to Peter's, so his execution of it, was equally divine, and equally effectual; for the same God enabled both.   

Comment.  
God's efficacy in the Ministry of Peter. and of Paul.  
HE that wrought effectually in Peter to the Apostleship of the circumcision.] He plainly intimates that the agent whom here he understands, is the Almighty God; for the Verb whereby he expresseth the action, doth properly imply a divine Agent. He that wrought effectually in Peter. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. he who enabled Peter, or was effectual in or by Peter: But why it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the dative case without the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as elsewhere is commonly added to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not worth the enquiry; for whether we make Peter the subordinate cause upon whom God was effectual, or the instrumental cause by whom God was effectual, it comes all to one sense: because these are but several expressions of God's efficacy in Peter's Ministry. But that God was the supreme Agent or principal efficient in this efficacy, it appears from the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the sense of the Scripture, doth principally signify that working, whose principal Agent is outward and Divine, and whose action is inward and potent; and this is commonly done, when God by his spirit works upon our spirit; by exalting our spirit to that action, whereto by natural strength it could never attain, and by blessing the final effect beyond that power which by us was applied to the means. 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 extremely it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to defeat, or disable, by rendering a thing so ineffectual or impotent, that it remains 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 himself was unable, had he not been super-enabled by a divine power. q. d. As the authority of Peter's Apostleship to preach the Gospel unto the Jews, was divine, for God had committed that Gospel unto him; so Peter's efficacy in the execution of his Apostleship, was divine also; for he did not execute by virtue of his own abilities and natural parts, but by the special grace of God, who by his spirit wrought effectually in him for the execution and success of his Ministry. Now this Divine efficacy whereby God enabled Peter to his Apostleship, appeared chiefly three ways. 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 Original is the same, whereby God's 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 Jews. q. d. The efficacy of my Apostleship was divine also, wrought by the same grace of the same God, whose spirit was as powerful and as effectual in me as in Peter; so that between Peter's authority and mine, between his ability and mine, and between his success among the Jews, and mine among the Gentiles, there is no difference, or disparity; seeing all are equally divine, and all mere graces from the same spirit of God. Now this divine efficacy upon Paul to his Apostleship, consisted chiefly in his travels to preach the Gospel among the Gentiles, even at the Emperor's Court: in his miracles which he wrought for the confirming of his Doctrine; in his afflictions which he suffered, and in his deliverances from persecution; in all which particulars he was extraordinarily supported by God's gracious assistance, as appears by his history in the Acts of the Apostles. And here again Paul makes himself equal unto Peter, in that both their abilities for the exercise of their Ministry proceeded from the same supernatural and divine power.    

VERSE 9  

Text.  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship, that we should go 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 go.] i. e. Should exercise our Ministry; in the Greek the Verb is silenced.   

Reason.  
Another argument of his equality with the chief Apostles, together with another ground or cause how it came to be 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 chief 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 chief Apostles then resident at Jerusalem. James. i e. James the younger, or the less, whom he mentioned before, and gave him the attribute of the Lords brother, cap. 1. ver. 19 He names him here in the first place; therefore as it seems, because he was constantly resident at Jerusalem, and Precedent in the Synod there, for upon the controversy 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 surname: for Cephas is but the Syriack word, and Peter the Greek word, which in English signify a Stone; so that Cephas, Peter, and Stone, are three several words in three several Languages, which signify one and the same thing, the name whereof was given unto Simon for a surname: for in Scripture it is often declared, that Peter was the surname of Simon. See Act. 10. 5.18.3●. and Act. 11.13. And this surname 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 several passages of this Chapter, both before and after this verse, why doth he here, and here only, call him Cephas? The reason may be, because he mentioneth him here jointly with other men whose names were Syriack as well as that of Cephas; for that is Paul's manner, that when he speaks of Simon alone by himself, he calls him by his surname of Peter; but mentioning him among others, he 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 he wrote that Gospel which goes under his name: he also wrote three Canonical Epistles, and the Book of the Revelation; he was the son 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 surnamed Mark, whom Paul and Barnabas took for their Minister, and fell into some dissension about him, of whom, see Act. 12.25. and Act. 13.5.13. and Act. 15.37.  
Who seemed to be Pillars.] Having discovered and specified by name the persons, of whom before it was said in general, that they were chief men who were of reputation, and who seemed to be somewhat; he now determines in particular what they seemed to be; namely, to be pillars, i. e. principal persons in the Church of God, who of that edifice whereof Christ is the foundation, were in a manner the main 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 mystical 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 only the truth of Religion is preserved; for out of the Church we seek in vain for any true Religion: So the Ministers are the pillars of the Church, by whose Doctrine and Ministry the Church is preserved. Yet James, Cephas, and John have here from Paul this attribute, that they seemed to be pillars, according to the language or speech of his adversaries, because unto them these Apostles only seemed to be the only 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 points 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 he were no pillar, or no supporter of the truth.  
Perceived the grace that was given unto me.] The grace. viz. of my Apostleship, or of my being an Apostle unto the Gentiles; for that was the matter whereof he spoke last before, when he said that the Gospel of the uncircumcision was committed unto him; and that God was mighty in him toward the Gentiles. This his Apostleship he 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 employed in the word given: Because all gifts of what nature soever proceed from the grace and favour of the giver. Paul of himself was unsufficient for this Function; for he was ignorant of the Gospel, till such time as it pleased God to reveal Christ unto him; and above all other men he was unworthy of it, because he 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 he no way desired it, and mere grace because he no way deserved it, and abundant grace because he deserved the contrary. Hence elsewhere he calls his Apostleship by the name, not only of grace, but of grace exceeding abundant. See and compare Rom. 1.5. and Rom. 15.15. and 1. Tim. 1.14. But he 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 God's graces, therefore certainly it must needs be divine.  
They gave to me and Barnabas the right hands of fellowship.] They, i. e. James, Cephas, and John, who seemed to be pillars, Gave me and Barnabas the right hands of fellowship, i. e. acknowledged me and Barnabas for their Peers and equals, 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 be the only pillars, were so far from discovering any further light in the Gospel, or from adding any knowledge unto me therein, as if I had been their Disciple, who had learned something from them, that contrariwise, even they themselves acknowledged both me and Barnabas to be pillars also, even their equals and fellows in the Apostleship, and signed our fellowship under their hands by giving us their right hands upon it; thereby to testify unto the world, that our authority, ability, and efficacy for the Ministry of the Gospel was equally divine with theirs, all proceeding immediately from the grace of God, which unto me was exceeding abundant. The giving of the right hand was among the Hebrews an ordinary and solemn form whereby to express equality and fellowship; for by this form Jehonadab associated himself into the fellowship and company of Jehu, by giving him his hand, 2. King. 10.15. And thus Tobias was married to his wife Sara, by the joining of their hands, Tobit. 7.13. For this solemnity of joining the right hands in marriage is not only ancient, but very proper; because marriage is the most original and natural society or fellowship of mankind, which is also called Wedlock, 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 twain are no more twain but one flesh, which God hath joined together, Mat. 19.6. Which Conjunction is expressed and signified by the mutual conjoining of their right hands, a part of the body for the whole; and the right hand being the principal instrument of strength and action, doth further argue the mutual promise of that mutual help, which God respected at the Creation, in making the woman a help meet for the man, Gen. 2.18.  
That we should go unto the heathen, and they unto the circumcision.] Should go. In the Greek there is no Verb expressed: but is well supplied in our last English translation. Should go; for the very same supply is in the Italian and French translations; although the Syriack and some Latins supply it somewhat 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 Ministry of our Apostleships distinctly; I and Barnabas by preaching among the Gentiles, and they among the Jews. And this order we concluded, not originally from ourselves, but consequently and subordinatly to that former Ordinance of God, whereby the Gospel of the uncircumcision was committed unto me, as the Gospel of the circumcision was unto Peter; as it is before, vers. 7.    

VERSE. 10.  

Text.  Only they would that we should remember the poor, the same which I also was forward to do.  

Sense.  
Remember.] viz. To collect alms among the Gentiles.  
The poor.] viz. Of the believing Jews in Judea.   

Reason.  
An exception from his formal universal negation of adding nothing to him at Jerusalem; excepting only this, that we should remember the poor of Judea.   

Comment.  
To remember, put for taking care. Ministers must be care full for the poor.  
Only they would that we should remember the poor.] 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 equals and fellows do not admonish, or at least in this sense; and therefore our English supply is more proper, they would, or requested.  
Remember.] i. e. Be careful, viz. to make provision for the poor, by collecting alms for them; for to remember is often used both in the Scripture and in our vulgar speech for being careful; as contrarily to forget is used for be negligent. The poor. i e. those poor Christian Jews 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 been 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 me and Barnabas, was only this, (and yet this was no matter of Doctrine, but of common Charity) that we should be mindful and careful of the poor among the believing Jews, who lived in Judea, to collect alms for them among the believing Gentiles; whose duty it was to minister to the Jews in carnal 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, only to collect alms among them, and not to impose any legal ceremonies on them.  
The same which I also was forward to do.] The same which. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here redundant according to the manner of the Hebrews, 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 poor we willingly undertook and carefully executed the charge thereof, not failing in any place where we could make any advantage for a collection in their behalf; as bound to this office not so much by any obligation laid on us by the Apostles, as by the Law of Charity. And hereunto there needed no Memento unto me; for I for my part endeavoured it before, and faithfully 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 aver nothing for certain: because he and I departed one from another at Antioch, and exercised our Ministry among the Gentiles several ways, for he 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 public audience, and before his face, or in his presence.  
To be blamed.] i. e. To be condemned.   

Reason.  
Another main argument to assert his authority and his doctrine to be divine; for having formerly declared his action at Jerusalem with the Apostles, and therein showed that he was no way inferior to any of them; but that the chiefest of them acknowledged him for their equal and fellow-Apostle; he now relates another action of his at Antioch; where he dealt with Peter as superior unto him, in reproving him publicly for a matter concerning the former Ceremonies, and in showing Peter his error 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.  
BUT when Peter was come to Antioch.] The time of this history of Peter's coming to Antioch, hath no certainty from the Scripture, that I can find: yet the greatest probability is, that it was after the Council or Synod at Jerusalem, concerning the acts whereof Paul hath treated hitherto: because this is most agreeable to Paul's narration in recounting all his actions with the Apostles; wherein he seems to follow the order and course of time according whereto they fell out for after the dissolution of the Council 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 seems that Peter might come thither, and then might be the time of the action related here between him and Paul; because Barnabas who was also carried away with the dissimulation of Peter and other Jews, was then with Paul at Antioch; after which time we never find 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 been formerly noted. And although Paul afterward came again to Antioch, and spent some time there, as appears, Act. 18.22.23. Yet this action with Peter could not be then, because than Barnabas was not with him.  
I withstood him to the face.] Withstood. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Literally, I resisted or withstood; but the sense is, I reproved; and this appears partly from the reason in the near words, why he withstood; namely, Because he was to be blamed.] For to withstand one to be blamed, is to reprove him; partly from the speech wherewith he withstood him, which at vers. 14. such the form of a Reproof; and partly from the nature of Reproof, for all Reproof is a verbal resisting or withstanding, but not contrarily; so that the general word withstood, is here put for the special reproved. To the face. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. before his face, face to face, or in his presence; for one of those ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is elsewhere rendered in our last English Translation. See Luke 2.31. and Act. 3.13. and Act. 25.16. and 2. Cor. 10.1. Yet this Reproof was not private, in the presence of Peter alone, between him and Paul alone; but public in the presence also of many others, as it will appear afterward, vers. 14. Neither was it dissembled or feigned between them, to cast a fear upon the believing Jews, in seeing Peter thus reproved, as Jerome pretends it; but it was serious and real with intent to reprove not only the Jews, but Peter also; for otherwise Paul should have used one dissimulation wherewith to reprove another; seeing the thing itself which he reproved was a dissimulation; as afterward it will appear, vers. 13. q. d. When I was at Jerusalem, Peter reproved not me, 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 behind his back, nor generally in terms 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 been conscious to my soul, that in point of the legal Ceremonies, his judgement was contrary to mine. For then, though his fact had disliked me, I should not have dared to have reproved him openly to his face, as knowing that way would avail me nothing, but to make my cause worse, and render me odious.  
Because he was to be blamed.] A reason in general of the former words, why he reproved Peter before his face; namely, because he was to be blamed. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Literally he was condemned; for so elsewhere the word is always rendered in our last English Translation. See 1. John 3.20, 21. For he that reproves another man, doth give as it were a judgement or sentence against him, which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we Blaming or Condemning. But really the sense is, not preteritively, that he was blamed before Paul reproved him, but futurely, he was to be blamed; when Paul did actually reprove him, than he was worthy of reproof, and deserved to be blamed. For many time a Greek participle passive of the preter tense is in imitation of the Hebrews, put for a Noun verbal; which the Latin sometime expresseth by the future in dus; and we in English thus, is or was to be, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are saved i e. which are to be 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 be sanctified, Heb. 10.14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to be reserved, 2. Pet. 2.4, So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was blamed, is rightly rendered, he was to be blamed. q. d. I reproved Peter, because concerning some of the legal Ceremonies his carriage was so various and different from itself, that although in one respect he was to be commended, yet in another he was to be blamed.    

VERSE 12.  

Text.  For before that certain came from James, he did eat with the Gentiles; but when they were come, he withdrew and separated himself, fearing them which were of the Circumcision.  

Sense.  
Certain.] i. e. Believing Jew's, who were but weak Christians, and observers of the legal Ceremonies.  
Did eat.] Viz. All manner of meats 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 himself.] 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 Jews, who yet were observers of Circumcision.  
A more particular reason why he reproved Peter, expressing the fact for which he was to be blamed; namely, because he knowing that the legal difference of meats was ceased, yet withdrew himself from eating indifferently all manner of meats in the company of the Gentiles, and after their manner, and restrained himself only to the Jewish meats.   

Comment.  
Peter eats with the believing Gentiles, and afterward withdrew from them. fearing to offend the believing Jews, who yet conceived themselves bound to the Law.  
FOR before that certain came from James.] These were by their birth Jew's, who had been bred up in the Jewish Religion: but by their faith they were Christians: but as it seems, so lately converted, that they were yet but weak 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 own accord, either as spies or for other business, it appears not from Scripture: Yet from James they are said to come, either authoritatively, because they might have some direction or address from him: or locally, because they came from the Church at Jerusalem, where James was the Precedent or chief Pastor.  
He did eat with the Gentiles.] He did eat. i e. Peter did freely ear any manner of meats, though forbidden by the Law of Moses. With the Gentiles; with the Christian Gentiles, in their company, after their manner, and of their meats, altogether as they did eat, who observed not the differences of meats, nor other legal ceremonies. This action of Peter was very commendable; for although the Jews by their Law esteemed it unlawful to eat of some meats, 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 eat of any meat: and particularly unto Peter it was most warrantable, by reason of his vision of the great sheet, wherein were all manner of meats, as Beasts, creeping things, and Fowls, which God had cleansed, commanding him to kill and eat. See Acts 10.11.12.13.  
But when they were come, he withdrew and separated himself.] When those Christian Jews were come from Jerusalem to Antioch; Peter who before did there eat with the Christian Gentiles, did then privily withdraw and separate himself from the company, and from the fare of the Christian Gentiles, carrying himself as a strict observer of the Legal Ceremonies, and particularly of the differences of meats. This action in Peter was the thing that was , and for which he 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 thereof; whilst by his overmuch indulgence to the Jews 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 Peter's fact in withdrawing himself from eating with the Christian Gentiles; namely, because he feared those Christian Jews of the Circumcision, who came from James and were yet but weak Christians, and were consequently earnest observers and defenders of the Legal Ceremony, particularly in the point of meats. And he feared them to incur their displeasure, or to give them offence by alienating their minds both from himself, 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 Peter's authority, wherein the Church was much concerned. This purpose of Peter to comply with the Christian Jews, was not in itself sinful, but only somewhat 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 somewhat more afterward. Hence it appears, that by the Decrees passed in the Synod at Jerusalem, the Christian Jews did not yet understand or conceive themselves disobliged from the legal Ceremonies; but only 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 only concerning the Gentiles and not the Jews; as it plainly appears, Act. 15.10.11. Although Peter arguing in the Synod that the yoke of the Law was not to be laid upon the Gentiles, doth produce such Arguments, as make no more for the Gentile than the Jew, or prove the Jew no less lose from the Law then the Gentile; and the truth itself 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 be better than 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 been better, if unto the Jew the observance of the legal Ceremonies had been necessary to salvation, and not unto the Gentile. But (as we said) the Christian Jews conceived not themselves to be yet freed from those Ceremonies, as may easily be 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 Jews 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 Jews dissembled likewise with him, in so much that Barnabas also was carried away with their dissimulation.  

Sense.  
Other Jews.] Viz. Who lived before at Antioch, and there did eat with the Gentiles.  
With him.] i. e. With Peter.  
Carried away.] i. e. Did also withdraw and separate himself from eating with the Gentiles.   

Reason.  
An Aggravation of Peter's 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 Jews, and of Barnabas, how far excusable.  
AND the other Jews dissembled likewise with him.] The other Jews. i e. Not those Jews who came from James; for they believed it necessary wholly to abstain from eating with the Gentiles; and to comply with their infirmity, Peter had withdrawn himself; they therefore cannot be said 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 Jews, he understands those Christian Jews, 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 Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally, condissembled, or jointly dissembled; but is well rendered, by dissembled likewise; because the dissimulation was not jointly equal; but Peter therein was principal, and the other Jews were accessories unto him, by following his example and dissembling in like manner. And this fact of Peter is condemned by Paul for Dissimulation; because Peter, whose judgement was, that the legal Ceremonies were not to be necessarily observed, did notwithstanding observe them, and seemed so to do, as if he had judged their observance necessary: Yet he 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 Jews were carried 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 carried away Barnabas, mine own companion, who stood throughly acquainted with my Doctrine, who had traveled with me among the Gentiles, and had taught them their liberty from those legal Ceremonies, whom it highly concerned to confirm them in the truth, and not to weaken them by his example. Hence appears the error 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 he was infallible; but it follows not therefore necessarily, that in matter of fact he was also unblamable; and this was not an error in judgement, for his judgement was right, as appears by his delivery of it in the Synod at Jerusalem; but it was an infirmity in fact, whereinto he fell through inconsideration; for we read here that he was actually blamed, and the fact is discovered for which he 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 herein, do but free Peter to blame Paul; for therein they overthrew all Paul's argument, whereby in blaming this fact of Peter, he would vindicate the authority of his Apostleship, against the calumny of his adversaries; for if Peter were not too blame, than 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 said unto Peter, before them all, If thou being a Jew, livest after the manner of Gentiles, and not as do the Jews, Why compelest thou the Gentiles to live at do the Jews?  

Sense.  
They.] i. e. Peter, Barnabas, and the other Jewish Christians, who dissembled likewise.  
Walked not uprightly.] But dissembled and halted between Jews and Gentiles.  
Unto Peter.] i. e. To the principal person in fault.  
A Jew.] Viz. By birth, but a Christian by faith.  
Livest after the manner of the Gentiles.] i. e. Didst live so very lately, using thy liberty of meats.  
Why compelest thou?] Viz. By the example of thy fact.  
The Gentiles.] i. e. The Gentile-Christians.  
The Jews.] i. e. The Jewish-Christians.   

Reason.  
The form or manner of Peter's reproof, declaring in particular the fault of his dissembling; namely, that he walked not uprightly according to the sincerity of the Gospel.   

Comment.  
Peter's offence or fault, (Legal Ceremonies why abrogated.) censured publicly and sharply. To Gentilize, (Compulsion by Example.) To Judaize, and the danger thereof. A Digression. Three Parties of Christians. 1. The sincere Christian his Carriage. Examples of such. 2 The Judaizer his Carriage. Examples of this Sect, the Cause of it, the Effect of it. 3. The Gentilizer. The diversity of this Sect, Their carriage. Examples of it. The Cause, and effect of it. Some agreements between the Judaizers & Gentilizers. 1 Both were Christians, 2 Both erroneous, 3 Both contentious, 4. Both malicious. 5. Both Tares in God's field. Yet not to be 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 carriage, and in what cases it abateth. Judaizers of two sorts. 1 Natively Jew's, 2 Natively Gentiles, who exercised the Ministry, 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 mind of Paul, who addressing himself to reprove it publicly, doth first profess his observance of the fact, that he saw the fault of it, and saw withal just cause to reprove it. For it had not been reason, to reprove publicly so great a person as Peter, by way of hearsay, from the bare suggestion of others; that therefore the reproof might not seem unreasonable or inconsiderate, he first declares, that he himself saw the fault, and took special 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 level, whereby they were to walk, and according whereto if they did walk, 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 Peter's fact might and did prove some hindrance to the progress 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 been given one way or other, safer it had been 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 between two scandals, the greater is more to be declined then the less. And besides, it was a thing most reasonable, that Peter and the rest of the Apostles should at last deal 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 Legal 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 Jews and Gentiles should be 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 be antiquated and expired. Besides, wheresoever there remain most Ceremonies, there is commonly more superstition, then true and sound Religion: because between 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 be rightly conceived, as may easily be collected from this Epistle. Wherefore it concerned the rest of the Apostles to afford their assistance unto Paul, who chief 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 always to practise it; for to him from Heaven this point was in special manner 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 manner 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 condescend a little to the Jewish infirmity; that the Gentiles might not be troubled, if for a time he abstained from their company; that he did it not, because he beleft those Ceremonies necessary to salvation, but only because his brethren of the Jews were so persuaded. But Peter, as it appears, neglected this caution, and stoutly dissembled the contrary; for which Paul blamed him before them all.  
I said unto Peter before them all.] A circumstance of this reproof from the place of it, that it was public. Before them all; the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. literally, before all men, or in the presence and audience of all: but in sense, publicly; 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 spoke 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 public; and a public offence deserves a public reproof. See 1. Tim. 5.20. Yet in reproving Peter thus publicly, Paul offended not against the order of brotherly reproof, in that he first gave him no private admonition, because the public danger would not then admit that circumstance. But he directs his reproof unto Peter only; because he was chief in fault; for he was the author 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 manner of the Gentiles, and not as do the Jews.] The form 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 reproof is but one, and that one so concise that the language and the argument of it, is contained and couched under a marvellous brevity. q. d. seeing thou art a Christian Jew, and by virtue of thy Christianity hast relinquished Judaisme, and hast hitherto lived after the liberty of the Gentiles, eating all sorts of meats after their manner, for so thou didst eat, till certain Jews came from James; why art thou now become so contrary to thyself, as to relapse back again into Judaisme? and in one fact to commit three offences? for therein thou dissemblest with thine own soul, 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 therein thou compelest the Gentile-Christians to Judaize, for thereto they are forced by the example of thy fact and for fear of thee.  
Why compelest thou the Gentiles to live as do the Jews?] 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, certainly thou art too blame in compelling, etc. compelest thou? The Greek 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 kind of necessity upon them to do the like, or at least that for fear of thee and of thy authority that dare not do otherwise. For he is said to necessitate or compel, who by force of reason or of example doth vehemently persuade 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 abstain from certain 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 custom, force the Gentiles to forsake their liberty, and to apply themselves to the Ceremonies and observances of the Jewish Laws, whereto the Gentiles were never obliged? this is not only against all equity, but against the liberty of the Gentiles, and against the freedom of the Gospel. The Law of Moses did not now bind the Jews, for by the access of the new Testament, the old ceased and was expired: much less 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 manner compulsory, to prescribe and impose upon others, especially when the rest of the Jewish Christians, and even Barnabas himself 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 error, whereinto before he somewhat swerved, in love and courtesy 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 hindered the liberty of the Gospel; therefore Paul had great reason to pluck off the vizard in public, 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 public offence, should undergo a public 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 public good, be not turned to the public ruin.  
Hence for our better understanding of the former four verses and of divers passages in the Acts and Epistles of the Apostles, we may and must observe, that in the Church of Christ there then were (and still are, and ever will be) three sorts of Christians, or three several parties, which agreeing all in the faith of Christ, differed much among themselves.  
1. The sincere Christian, who was entirely and wholly a Christian, believing in Christ, and walking in Christ, or (as from Paul's words in this verse they may be 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 thereof clean and free from the admixture & leaven of all Religions & Opinions whatsoever, that thereunto were alien and foreign. These were inoffensive, peaceable, and quiet, giving no scandal to any party who differed from them in judgement or practice; not busying their minds with foolish questions and fruitless disputes to no profit; but exercising themselves not in the works of the Law, but in the works of their callings, and in the good works of the Gospel, by doing all Offices and Services of Love, Charity, Equity, Mercy, Courtesy, and Kindness towards all men, but especially towards the household of faith, and chiefly one toward another. These were the children of the Kingdom, the good seed which Christ sowed in the field of the world; and they were the Wheat 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 he sendeth salutes; also Aquila, and Priscilla, and the Church in their house; also the household 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 he 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 ye may approve things that are excellent, that ye may be sincere and without offence, till the day of Christ.  
2. The second party of Christians were the Judaizers; for by that name Paul seems to denote them here, by using the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to judaize, or to live as do the Jews. 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 Gospel, but lived as did the Jews. These labouring a compliance between Moses and Christ, did teach and profess, 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 Gospel, but by passing first through Moses and the Law. These were Operaries and Rituaries, i. e. so much for the Works and Ceremonies of the Law, that they made Works 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 Works of the Law; as in practising the use of Circumcision, in abstaining from divers meats both of Flesh, Fish, and Fowl, and especially from all meats that had been offered unto Idols; in observing divers seasons, of days, months, times and years. And proceeding yet further, at last they came to this, that they made Works also the cause procreant of justification, to constitute, create, and begin the state of it; for therefore they urged their Works, 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 said, Except ye be circumcised after the manner 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 calls Dogs, evil workers, and the Concision; and they in the Epistles to Timothy and Titus, who were given to Jewish Fables, to endless Genealogies and strive 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 God's grace in Christ; from which by this means they endeavoured to discourage the Gentiles: But afterward this Judaisme was advanced, partly out of vainglory 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 Privileges 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 only an error against the truth of the Gospel, but also a scandal against the growth of it, a damage and mischief to the planting and spreading of it; for hereby it came to pass, 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 be 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 manner 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 manner of the Gentiles. For these labouring a compliance between Philosophy and Christianity, interserted, mingled, and blended the Gospel of Christ with Pythagorisme, and Platonisme, with Epicurism, and Stoicism. The several Sectaries or followers hereof, either turning the grace of God into wantonness, or pretending to exercise their Christian liberty, were somewhat divided amongst themselves, not only in their Doctrines and Opinions; but also in their practice and conversation. For some (as the Pythagorists) abstained from Wine, drinking only water; they abstained from all kind of flesh, eating only herbs; and they abstained from marriage, 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 blood, nor things strangled, nor any kind of flesh, eating meats offered unto Idols; not from fornication, nor incest, nor other uncleanness; not from drunkenness 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 faith of Christ, tolerated one another in other matters, as anciently they had done before their conversion, that in the main they might all side against the Judaizer. Wherefore taking advantage of Paul's 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 maintain it.  
Of this sect were they (Rom. 14.) who did eat only herbs, 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 behalf of the incestuous Corinth; They (1. Cor. 6.) who held fornication lawful; They (1. Cor. 7.) who held marriage unlawful 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 denied the Resurrection to come, and they at Ephesus who affirmed that it was already past; They, Coloss. 2. who spoiled men through Philosophy, beguiling them in a voluntary humility, and worshipping of Angels. In a word, they in general who are censured and taxed in the General Epistles of James, Peter, John, and Judas. The Cause of this their Gentilism, was partly their vainglory in being gifted men and puffed up with the gifts of the Holy Ghost, as the gift of faith, of knowledge, of tongues, and of prophecy: partly their Sensuality, in abusing their Christian liberty unto licentiousness and looseness, following their carnal appetite, and walking after the flesh: partly their Animosity, in opposing and crossing the Judaizer, whose doctrines and practices, especially that of Circumcision they detested and abhorred. The Effect of this Gentilism was the very same with that of Judaisme; for this walking or living thus after the manner of the Gentiles, was not only an error against the truth of the Gospel, but also a scandal against the growth of it, a damage and mischief to the planting and spreading of it, especially amongst the Jews: for heerupon the event was, that the unbelieving Jews were unwilling to receive it, and the believing Jews were ready to desert it, and by both the name of God and his doctrine was blasphemed.  
Whereupon we are further to observe, that these two last Christian parties, namely the Judaizers and Gentilizers, agreed in effect. For although between themselves they were extremely opposite in many opinions and practices touching Religion, Policy, and Customs, 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 faith 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 form of godliness. 2. Both were erroneous; for each labouring to make a compliance between 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 error. For opposite parties love to make their opinions extremely 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 justify; and to say in the sense of the Gentilizer, that works did no way justify, 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 practices 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 error or what sect did ever trouble and vex the Church, which was not a branch either of Judaisme or Gentilism.  
3. Both were Contentious; for each labouring to maintain their own error, and each to obtrude theirs upon the other, they did both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. teach erroneously and corruptly, neither of them consenting to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness; but doting about questions and strifes of words, whereof came envy, strife, raylings, evil surmisings, and perverse dispute of men of corrupt minds, and destitute of the truth, 1. Tim. 6.3, 4, 5. For their needle's Controversies and foolish questions and doubtful disputations, did commonly conclude and end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in vain janglings, and vain babble, 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 be teachers of the Law, understanding neither what they said, 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 itself unseemly, but to bear all things, and to endure all things, they both walked in the way of scandal, giving mutual offence, grieving, vexing, and wounding each others conscience. The Judaizer judged and condemned the Gentilizer for a profane and wicked sinner; and the Gentilizer despised and scorned the Judaizer for a superstitious and weak idiot. Whereupon at first they shunned one another's 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, than these two opposite Christians fell to persecute one another; and wheresoever either party prevailed, that condemned the other of Heresy, and the other exclaimed against that for Tyranny. Thus one toward another, these two opposite parties were ravening Wolves in sheep's clothing.  
5. But in respect of the sincere Christian, both were the Tares or the children of the wicked one, which Satan the Enemy of Christ sowed among the Wheat in the field of Christ. For as a right faith and a holy life is the seed and Wheat of Christ: So Errors and Vices in not walking uprightly according to the truth of the Gospel, how opposite or contrary so ever they be one to another, are the seed and tares of Satan, which he soweth to annoy the Wheat of Christ. For Tares, or rather, Juray or Darnell, are a vicious grain of a destructive nature, annoying, cumbering, hindering, and pulling down, not only one another, but any other Corn among which they grow, but especially Wheat: So Judaisme and Gentilism were Errors and Vices sowed by Satan, which annoyed, cumbered, and hindered not only 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 he denies it for the Wheats sake, Mat. 13.29. Lest while ye gather up the Tares, ye root up also the Wheat with them. For the Tares are rooted into the root of the Wheat, 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 own sakes one against another: Yet both parties deny it not at one and the same time; but each party denies it then, when he is depressed and fears to be extirpated. And again, both parties also affirm it one against another; yet both affirm it not in one and the same place: But each party affirms it there where he prevails, and hopes to extirpate the other. By such turn and wind of Doctrine the mystery of iniquity worketh; affirming and denying the same thing at several 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 do unto them: But denying it in works and doing the quite contrary. For they find by experience, that the common capacities upon whom they work, have not judgement enough to discover the mystery of this iniquity; but are rather children, tossed too and fro, and carried about with every wind of Doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Ephes. 4.14.  
But thou who art a sincere Christian, and livest among these Tares, growing between them and bordering upon both, must carry thyself 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 be done, neither till then must it be done; lest saith Christ, While ye extirpate the Tares, ye root up also the Wheat with them; and when it is done, the deed is not a work of men, but of Angels, Mat. 13.40.41. So shall it be in the end of this World; the Son of man shall send forth his Angels, and they shall gather out of his Kingdom, all things that offend, and them which do iniquity. True it is, that every plant which God hath not planted, shall be rooted out: but withal it is also true, that the persons who are to do 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. etc. with Mat. 15.13.14. 2. Not to condemn either; for seeing both those parties professed the faith of Christ, therefore both also are the servants of Christ, and Rom. 14.4. Who art thou that judgest another man's servant? To his own Master he standeth or falleth: yea he shall be 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 be a scandal, whereby thy brother stumbleth, or is offended, or is made weak, to fall from that state wherein he stood; and (1 Cor. 10.32.) thou must give no offence neither to the Jews, 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, than 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 courtesy; bearing with both, pleasing both, and edifying both. For (Rom 15.1.) We that are strong aught to bear the infirmities of the weak, and not to please ourselves: let every one of us please his neighbour, for his good to edification; for even Christ pleased not himself.  
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 meekness instructing those that opposed themselves; one while with great authority rebuking and reproving them; and another time with suitable gravity comforting, and commending them. Always moderating and tempering their speeches and writings with such wisdom and discretion, that neither of these parties 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. Hear how Paul relateth his applications and carriage toward both of them, 1 Cor. 9.19. Though I be free from all men, yet have I made myself servant unto all, that I might gain the more; unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the Law as under the Law, that I might gain 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 gain them that are without Law: to the weak, became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some; and this I do for the Gospel's sake. etc. And when he forbids all scandal or giving offence either to the Jews or to the Gentiles, he produceth an example from himself (1 Cor. 10.33.) even as I please all men in all things, not seeking mine own 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 eat or not eat with this or that party, as occasion served, and as fare as they might preserve that liberty without scandal or giving offence. Yet when they fell upon a necessity of giving offence to one party, than 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 certain Jews came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself from the Gentiles, fearing to give offence to the Jews; 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 less to be offended. The like mistake was also in the other Jews there, who being sincere Christians for their Religion, dissembled with Peter; and in Barnabas also who was carried away with their dissimulation. To be a sincere Christian no way leavened either with Judaisme or Gentilism; and to walk without scandal, 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, Jews, 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 Jews. i e. as themselves had lived formerly, deserved for a while some toleration, connivance and sufferance: because they lived so out of infirmity or weakness, 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 means gaining them. Others were by nation, birth, or descent Gentiles, borne and bred up in Idolatry: yet for their Country they were Countrymen to the Jews, being borne and bred in those places where the Jews had either full Synagogues or Oratories; as in Judea and Galilee, in Galatia and Macedonia, in Crect and Rome: by which means they were well acquainted with the Laws and Customs of the Jews. 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 coming into Christ. Out of these some took on them the Ministry of the Gospel, and preaching Christ, taught withal the necessity of Circumcision, pressing the matter by way of controversy, declaring themselves manifest adversaries to Paul by opposing his Doctrine, and disparaging his calling to the Ministry; for they preached Christ not of good will and sincerity, but out of envy and strife, supposing to add affliction to his bonds, Phil. 1.15.16.  
The cause why these Gentilish Judaizers exercised the Ministry and taught Judaisme, was not for piety and conscience, as did the Jewish Judaizers; but partly for policy, that by living as did the Jews, they might enjoy those exemptions and privileges which the Roman Emperors had granted to the Jews, and consequently that thereby they might escape the cross of Christ, i. e. avoid 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 liberal and bountiful unto them; for false Teachers easily find by experience that false Doctrine doth bring more profit to the Teacher then to the Hearer. Against these Gentilish Judaizers, who took upon them to be Teachers, and to teach for their belly, Paul is very vehement, reproving them with divers bitter rebukes. For those of Rome, he calls Make-bates, or causers of Divisions and Offences, Rom. 16.17. Now I beseech you brethren, mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them; for they that are such, serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches, deceive the hearts of the simple. Those of Macedonia he calls Belly-gods, Phil. 3.19. Brethren, be followers together of me, and mark them which walk so as you have us for an ensample; for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ, whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. Those of Crete he calls unruly, and vain talkers, and deceivers. For there are many unruly, and vain talkers, and deceivers, especially they of the Circumcision, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. And those of Galatia, he will here in the next verse call Sinners of the Gentiles.    

VERSE 15.  

We who are Jew's by nature, and not sinners of the Gentiles.   

Sense.  
Jew's 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 sinful 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, until the 17. verse following, or as some think, until the end of this Chapter; for at the beginning of the third Chapter, he manifestly addresseth his speech to the Galatians. And it may well be, 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 here inserted, because they were very pregnant and pertinent to his purpose. But whether the words be 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 obloquys of his adversaries, that it was neither humane nor no way inferior to the chiefest Apostles, doth here enter upon the principal subject of this Epistle concerning Justification, the Doctrine and verity whereof he also vindicates from those Errors, wherewith the Judaizing false Teachers among the Galatians had corrupted it.   

Comment.  
Jewish advantages twofold. 1. jural, 2 Legal. Persons became Jew's 2 ways. 1 Natively, by birth. 2. Factively by favour, these were called Proselytes, and initiated by Circumcision. Gentiles of two sorts: 1. Worshippers, whereof some Examples. 2 Idolaters, called Sinners. whereof Examples, The sum of the Comment. A Digression.  
The word Sinner signifies three ways: 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 four 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 Jews.  
WE who are Jew's by nature.] This whole verse being in itself incomplete and suspensive, must for the due construction of it, be carried forward and referred to these words in the next verse, Even we have believed in Jesus Christ. For between this verse and those words, the principal 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 Jews above all other Nations in the world, had certain prerogatives or advantages, from whence (besides their descent from Judah, the chief tribe of Israel) they were also denominated Jew's; 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 original Right. For hence the Jews are called the children of the Kingdom, 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 be blessed, Act. 3.25. Unto them first God raised up Christ, and sent him to bless them, in turning away every one of them from their iniquities, Act. 3.26. They are called the Israelites, to whom pertaineth 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. Legal; in respect of their laws and Ordinances, which were all divine, constituted and enacted by God himself; not only concerning Religion and Piety for the worship and service of God, but for Justice and Judgement to be observed between man and man. For hence the Jew is said 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 Blind, and a Light to them in Darkness; to be an instructor 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 said, to have this advantage, that Unto them were committed the oracles of God, Rom. 3.1, 2. And hence in the verse before, to Judaize, or to live as do the Jews, was taken for the legal manner of their life. But by the way, we must carefully observe, that in respect of time, God settled upon the Jews their Rights long before he imposed on them their Laws; for the promise of those Rights was made to Abraham, before their first and great Law of Circumcision; and the rest of their Laws, for the body of them, as they were delivered by the hand of Moses, were given above 400 years 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 Jews who enjoyed these Prerogatives of Rights and Laws, were of two sorts. 1. Some were Jew's 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 Royal, were called Jews. Thus the Galileans, though they were not all of the tribe of Judah, but of other tribes, were Jews by nature, and Luke 7.3. are called Jews. So Sceva, Act. 19.14. who was one of the chief Priests, and therefore of the tribe of Levi, is called a Jew. And Paul himself, Acts 22.3. who was of the tribe of Benjamin, and borne at Tarsus in Cilicia, calls himself a Jew. 2. Others were Jew's factively, by naturalisation, denization, or ascription, who descending from parents that were not Jews by nature, but Gentiles, were by favour and grace, admitted to be partakers of the Rights, Laws and Religion of the Jews, as incorporated, planted and grafted into the Jewish Nation; whereto they were initiated by Circumcision. Hence the Jews by nature are called The natural 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 Jews are commonly called Proselytes; as Mat. 23.15. Woe unto you Scribes and Pharisees hypocrites, for ye compass sea and land to make one proselyte. i e. a factive or endenized Jew. And Acts 2.10. Strangers of Rome, Jews and proselytes. i e. Iewes native and jews factive. And Acts 13.43. Now when the Congregation was broken up, many of the Jews and religious proselytes 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. Unto the Jews I became as a Jew, that I might gain the Jews: to them that are under the Law, as under the Law, that I might gain them that are under the Law. i. e. the proselytes or jews factive. For the Proselyte being initiated by Circumcision, became thereby a partaker of all the jewish Rights, and also a subject to be under all their Laws. Hence saith the Apostle, Gal. 5.3. I testify again to every man that is circumcised, that he is a debtor to do the whole Law. Such a Proselyte or jew factive was Uriah the Hittite, and Araunah the jebusite, and Nicholas the Deacon, Acts 6.5. who was a Proselyte of Antioch; for these three and divers others, were by Nation and nature Gentiles; but by favour and Circumcision, jews. Now Paul, in this verse, useth the phrase Jew's by nature, partly to distinguish them from Proselytes, who were jews by favour: and partly to oppose them unto Idolaters, who as it follows in the next words, were Sinners of the Gentiles.  
And not sinners of the Gentiles.] The Gentiles in opposition to the Jews 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 unclean 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 he would offer neither burnt-offerings nor Sacrifice unto other gods, but only unto the Lord. Such the Centurion of Capernaum, of whom the Jews there gave this Testimony, Luke 7.5. He 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 Captain at Caesarea, 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 always. 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 Sabbath day. And that great multitude of Thessalonica, who belonged unto the Synagogue of the Jews there, and (Acts 17.4.) are called devout Greeks'.  
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 fear 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 Son 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 Lawless, or those without the Law; as 1 Cor. 9.21.; To them that are without the Law, as without the Law, that I might gain them that are without the Law. i. e. the Gentiles, who both transgressed & opposed the Law. Yet the Gentiles were not equally lawless, or without the Law; for the Idolaters who transgressed and opposed the whole Law, both the Commandments in the two tables of the Law, and the Ceremonies in the Book of the Law, were more lawless & more without the Law, than 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 several passages of the Evangelists where they are joined with Publicans. See one for all, Luke 15.1. Then drew near unto him all the Publicans and Sinners for to hear him. i e. Publicans and Gentiles. Yet all the Gentiles were not equally Sinners; for the Idolaters who crucified Christ, and transgressed the Commandments, and opposed the Ceremonies, were more Sinners than the Worshippers who heard Christ, and observed the Commandments, and opposed only the Ceremonies, whereto they would never submit, neither before nor after Christ. Such Idolatrous Gentiles were generally all other Nations fare and near living round about the jews, and some living among them, as the Samaritans, and many towns in Galilee, which Mat. 4.15. was therefore called Galilee of the Gentiles. All these idolatrous Gentiles were so abominable and odious unto the jews, that Paul in contempt and disdain doth here tacitly call the false teachers of Galatia, Sinners of the Gentiles, i. e. Idolaters. Because although they were now by faith Christians, and by sect judaizers, yet by birth they were Idolaters; for unto Christians they were not converted from being jews, but from being Gentiles, and from that sinful sort of Gentiles, who were not worshippers but Idolaters. For in saying, We who are Jew's by nature and not sinners of the Gentiles, he sufficiently insinuates, that those judaizers 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 Jews 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 sense of the whole verse is q. d. We who are Jew's in the best and fullest manner, both in respect of our Nation as we are the seed of Abraham; Jews in respect of our Rights which God hath settled upon us, and Jews in respect of our Laws which God hath prescribed us for Religion and Justice; we who have these advantages by the best title, even by Nature and Birthright, as we are borne to those Rights and under those Laws; we who were never sinful Gentiles, borne and bred up in Idolatry, as were the Judaizing false Teachers, and therefore have better means than they, to know by what means a man is justified. Even we have been forced to forsake all these advantages, even the works of our Law, and the ways of our Religion, to fly unto the faith of Christ for our justification, that by faith in him we may attain to that Blessedness, which was promised to our Father Abraham. No reason is there then that the Gentiles, who heretofore were always aliens and strangers to God and our Laws, but now by God's grace manifested in the Gospel are admitted unto Christ, and endenized into the Kingdom of Heaven, being made fellow-citizens with the Saints, and of the household of God, should thereupon be constrained to the works of our Law, and to the ways of our Religion, considering that those works and ways were unto justification so unavailable and so unprofitable, that we ourselves 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 only person capable of that blessing. That therefore we may be the better provided to understand what Justification is, and what is the Justification of a Sinner, we must observe that in the Scriptures the word Sinner, and his Synonyma's or equivalents bear three several senses, viz. a legal, a moral, and a jural sense, according to the three general and notable words, Lex, Mos & Jus. 1. The word sinner signifies legally, quoad leges, for one who is a transgressor, in not doing that right which he should and ought to do, by the Rules of the Laws, Statutes, and Justice. For he that doth not right according to the Rules of Law and Justice, he is unrighteous, and a person unrighteous is a sinner. And the fact which doth constitute or make a man thus a legal sinner to be a transgressor, is some unlawful 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 mankind the first sinners by whom sin 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 sin; and such was all Israel who did sin by transgressing the Law against worshipping of Images. Such a Sinner was the woman, Luk. 7.37. Who washed the feet of Christ with her tears, and wiped them with the hair of her head, and kissed them and anointed them with ointment; For she was an Adulteress. 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 be 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 he might, should, and aught to do by the Rules of Morality, Equity, Decency, Charity, and Mercy. For he that doth not right according to the Rules of Equity, Decency, and Mercy, he 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 unlawful in respect of any Law; for the act may be lawful, and yet sinful enough to denominate him a sinner: But it is an act that is not honest and fair in respect of Equity and Decency. Such a Sinner was Cham, Gen. 9.22. Who seeing his Father's nakedness, told his two brethren without: This act of his was a sin, for it was punished with a heavy curse of perpetual slavery: Yet this was not a sin legally against any Law or Statute then being in force, which forbade that act; but it was a sin morally, against the Rule of good Manners, Equity, and Charity, for a son to be so improbous, unnatural, and unkind, as to blab of his father's fault, which he 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 sin; for at the beginning of the verse., the offenders are called the children of Belial: Yet this was no sin legally, nor an act unlawful against any Law of Moses; but a moral sin 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 said, who is David, and who is the son of Jesse? There be many servants now a days that break 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 be? This saying was a sin; for (vers. 14.) one of Nabals own servants censureth it for railing; and afterward (vers. 17.) he censureth his Master in these words; He is such a man of Belial, that a man cannot speak to him. Yet this sin of Nabal, was no legal sin against any Law of Moses: But a moral sin of improbity, against equity and good manners; that a man of a great estate should be so unmannerly, unthankful, and unkind, 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 forbear his fellow-servant, who owed him only an hundred pence: but arrested and imprisoned him for it. This act was a sin; for his Lord thereupon was so wrath, that revoking his former pardon of the debt, he delivered him to the tormentors, till he should pay all that was due unto him. Yet this was no legal sin against any Law: because the act in itself was very lawful; for the Law allows every Creditor to demand and sue for his debt: but it was a moral sin 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 clothed in purple, and fared sumptuously every day; letting Lazarus lie at his gate full of sores, and desiring to be fed with the crumbs that fell from the table. This prodigality upon himself, and parsimony toward the poor, was a sin not legal, but moral, against the rules of equity, Charity, and mercy. Such Sinners were the Priest and the Levite, (Luke 10.31.) who seeing a man lie in the way, stripped, wounded, and half dead, passed by on the other side. This passage of theirs was no legal sin against any Law, but a moral sin against the rules of equity, humanity, courtesy, charity, and mercy. Lastly, such sinners will the damned be found at the last day, when the final Indictment shall run against them in this form, (Mat. 25.42.) I was an hungered and ye gave me no meat; I was thirsty and ye gave me no drink; I was a stranger and ye took me not in; naked and ye clothed me not, sick and in prison and ye visited me not. Certainly these negligences are sins; for the parties are cursed and punished with this final Judgement to eternal damnation: Depart from me ye cursed into everlasting fire, prepared for the Devil and his angels. Yet they are not sins 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 privilege or capacity, which by Law or favour is allowed unto others: and is predestinated, prejudicated, decreed, and doomed to be, and abide in the state and condition of an offendor, and thereby to suffer that misery of loss, pain, 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 only an affliction: because no man is to be punished for having no right, or for quitting his right, much less for losing it, if the loss 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 be so called, till we can find 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 jural Sinner to be calamitous, woeful, and wretched, is no act of his own; but either the act of some Adversary, who unjustly and without cause chargeth upon that sin whereof he is not guilty; or the act of some Law or of some Curse which burdeneth him for that sin, whereof some other person is guilty; whereby the calamitous who is innocent and guiltless; is forced to suffer affliction or misery, as if in himself he were a Delinquent and guilty.  
Yet the Calamitous (as he stands distinguished from the transgressor and the improbous) should in strictness of speech be called rather a quasi-sinner, than a Sinner; because he is not a Sinner properly but quasily, i. e. he hath manifest differences to clear 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 sin doth signify tha● evil act which is an offence either against Law or Equity; and so the Transgressor and the improbous are both offenders, 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 evil act of sin, but that evil effect or consequent which follows the act of sin, and is commonly made the punishment of sin, as shame; pain, loss, or any other Affliction, Calamity, Misery, or Trouble, especially Death, which is man's final suffering, and his last enemy. As Gen. 4.7. If thou dost well, shalt thou not be accepted? and if thou dost not well, i. e. If thou dost any act of sin; sin lieth at the door, i. e. the effect of sin which is punishment and misery is ready to attach thee. And Gen. 19.15. Arise, take thy Wife and thy two Daughters, which are here, lest thou be consumed in the iniquity of the City, i. e. in the destruction or punishment of the City. And Gen. 31.39. That which was torn of Beasts, I brought it not unto thee; I bore the loss of it; where the Hebrew word is Achtenah, i. e. I sinned for it, q. d. I suffered for it, as if the sin or fault had been mine. And Levit. 22.9. They shall therefore keep mine Ordinances, lest they bear sin for it, i. e. lest they suffer death for it; as appears by the words following, which are but the sense of these, and die therefore. And Levit. 24.15. Whosoever curseth his God, shall bear his sin, i. e. He shall surely be 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 died, as afterward among the examples of the Calamitous shall be more amply declared. And Rom. 5.19. By one man's disobedience many were made sinners, i. e. Were made mortal and necessitated to die; for the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Constituted, ordained, or apppointed sinners or mortal; for in other places of our last Translation so many ways that Verb is Englished, and hereto other vulgar Translations agree; for the Italian hath it constituted sinners, and the French rendered sinners. But then by Sinners we must understand mortal, or made to die: because men are not constituted, ordained, or appointed to sin, as sin is properly taken; but that men are constituted, ordained, or appointed to die, appears by many Testimonies of Scripture.  
And generally where we read the phrase of bearing sin and iniquity; there sin must not be taken for the act of sin, but for the effect of it, which is punishment or affliction; because properly, not the act of sin, but the punishment of it, is the thing that is to be borne. And universally wheresoever sin is joined with forgiveness, or with any other word to that sense, there sin is put for punishment; because the thing to be pardoned or forgiven, is not properly the act of sin, but the punishment or affliction which is the effect or consequent of sin. Again the Calamitous is not a Sinner actively, by committing any act of sin against Law or Equity, as were the two former Offenders who were properly sinners: But he is a Sinner passively, by suffering that shame, pain, or loss, which is commonly inflicted as a punishment on such as are sinners properly. Lastly, he is not a sinner really in whom sin is inherent, for than it must needs follow, that he is properly and actively a Sinner: But he is a Sinner putatively; because he 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 be handled after the image and likeness of a transgressor, 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 unclean were not in themselves unclean really and inherently, but imaginarily and putatively. Thus the jural sinner is but a quasi-sinner, because he is so improperly, i. e. effectually, passively, and putatively. And of these jural sinners, or Calamitous persons, there are four sorts.  
1. The Oppressed, who unjustly against Law and Justice, yet under colour of Law and Justice are calumniated, criminated, condemned and executed as sinners and transgressors. Thus after David's death, in case Adonijah had prevailed, Bathsheba and Solomon should have been sinners, 1. King. 1.21. Otherwise it shall come to pass, when my Lord the King shall sleep with his Fathers, that I and my son Solomon shall be counted Offenders. Where the Hebrew hath it, shall be sinners; as the Margin advertiseth: But Naboth de facto was made a sinner, for he really was not a blasphemer: Yet by the Letters of Jezabel he was predestinated, ordained, and appointed to be a blasphemer, 1. King. 21.9. And she wrote in the Letters, saying, Proclaim a Fast, and set Naboth on high among the People, and set two men sons of Belial before him, to bear witness against him, saying, Thou didst blaspheme God and the King; and then carry him out and stone him that he may die. 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 be it written) such a sinner was Jesus Christ; who although he were true God and true man, the truest and justest man that ever lived, one who never did any sin, nor spoke any guile; Yet he was made a sinner, and suffered as a transgressor, Esay. 53.12. He poured out his soul unto death, and was numbered with the transgressors, i. e. He who really was no transgressor, was made a quasi-transgressour, and suffered among transgressors. And Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, i. e. His son who really was not sinful, was made quasi-sinfull, and suffered after the likeness and manner of one really sinful. And 2. Cor. 5.21. For he hath made him to be sin for us, who knew no sin, i. e. He who really was no sinner, him God made a quasi-sinner, to suffer for us on the Cross as a real sinner; for sin in the abstract is here put for sinner in the concrete. And Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us, i e. He who really was not cursed, was made quasi-cursed, in hanging on the Cross, as one really cursed.  
2. The blemished; who justly according to the law of Nations, are disabled and debarred from the common rights and privileges of man, to abide in that state and condition, which is usually made a punishment for offenders. In this rank is a Bastard; who being no real transgressor against the Law, is by an act of the Law made a quasi-transgressour; whereby he is debarred from the right of his birth, forfeyting that inheritance or portion, which by common course belongs to children, as their birthright. For the poor Bastard is predestinated, prejudicated, decreed, and doomed for a sinner before he is borne, before he hath done any good or evil, before he hath stirred in his mother's womb, and before his mother hath conceived him. And whensoever he is to be conceived, he shall be conceived a sinner: because his conception being unlawful and sinful, doth ipso facto, render his parents actual transgressors, or sinners legally, and himself a quasi transgressor or sinner jurally, to lose his birthright 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 heirs for ever; for he 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, foreigner, or stranger, inhabiting a Country wherein he is disabled and debarred from the rights and privileges of inheritances, assemblies, societies, and other common benefits of the Laws municipal, 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 Jews accounted and called sinners: because they were aliens and strangers, who had no right to the lands and inheritances of that Country, not to the assemblies, congregations, and ceremonies of Moses, which by the Law were appropriated and entailed to the Nation of the Jews, and to such Proselytes as were endenized or made free of their Nation. For in this jural sense, the word Sinner is frequently taken in the Evangelists, especially where it stands subjoined 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 bondslave borne; who is no actual transgressor 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 manner 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 bear any office; no right of suffrage to make any election; no right of assembly to consult of business; no right of testimony to bear witness; 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 be 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 several short lists; one Mat. 11.5. as the Blind, the Lame, the Lepers, the Dease, and the Dead. Another Luke 4.18. as the Poor, the , the captive, the blind, 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 termed 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 relief of miserable and piteous 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 rank Job was a sinner; for he was miserably afflicted in his goods, in his children, and in his body, as if he had been a foul transgressor: yet really he was not a transgressor; 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 evil. It was therefore the error of Jobs friends, to argue his transgression from his affliction because although transgression be a cause of affliction, yet is neither the perpetual, nor total, nor sole cause thereof: but there are other good causes besides transgression, why God lays 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 laid at the rich man's gate full of sores, and desiring to be fed with the crammes that fell from the rich man's table; moreover the dogs came and licked his sores, Luke 16.20. Yet it seems he was not a transgressor; for when he died, he was carried by the Angels into Abraham's bosom. And thus was the blind man a sinner, John 9.1. for he was afflicted and distressed, being blind from his birth; and withal so poor that he sat and begged. Yet neither he nor his Parents were transgressors; for in that point Christ expressly clears them all: but he was made a quasi-transgressor or a quasi-sinner, that the works of God should be made manifest in him.  
4. The Tainted, who justly according to the declared Will of God, are made Heirs to their Father's misery: Who derive from their Father, not only that nature wherein he was created, but also that distress and misery wherewith he was afflicted; who are necessitated, or at least not exempted from that state and condition of misery, which by reason of some sin 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 kind of Calamity by Attainder, is by the Sages of the Common Law called Corruption of blood; when a man's Crime is so corrupt and foul, that the Attainder or Judgement against it doth corrupt and spoil not only the offender's 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 Heirs to his estate; for he forfeits all his Lands and Goods; and that forfeit is entailed on his Children. 2. It depriveth them from partaking of any dignity which he had; as if he before he were noble, he and all his children are thereby made ignoble and base. 3. It staineth them so deeply, that regularly it cannot be salved or removed by the ordinary course of grace or mercy, but requires some extraordinary remedy, as here in England by authority of Parliament. For this Corruption of blood must be understood in a sense only jural or Judicial; and not in a physical, natural or carnal sense; because the humour of blood which runneth in the veins of an offender, and of his children is physically and naturally as incorrupt, and as sound after the Attainder as before; for upon the humours and spirits the Attainder of itself works no alteration, unless accidentally in this or that person at the hearing of the Sentence, or apprehension of Death.  
In this rank, the children of Ninevy should have been sinners, whereof six score thousand that could not discern between their right hand and their left, should have been destroyed in the destruction of the City, had not their Parents repent at the preaching of Jonah. But the Children of Achan were de facto made such sinners, Jos. 7.24. For by reason of Achans Sacrilege, His Sons, and his Daughters, and his Oxen, and his Asses, and his Sheep, and his Tent, and all that he had, were stoned with stones, and afterward burnt with fire. So here 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 Altar of the Lord, even unto this day. So were the seven sons of Saul, 2. Sam. 21.9. Who for their Father's cruelty against the Gibeonites, where at the suit of the Gibeonites, hanged in the hill before the Lord. And so were also the sons of Gehazi, if he had any, 2. King. 5.27. Who for their Father's impudence in bribing and lying were made the Heirs of his Leprosy; for the leprosy of Naaman shall cleave unto Gehazi, and unto his seed for ever.  
And in this rank are all the sons of Adam; who for his disobedience are made the Heirs of his mortality; for by his sin death entered upon him, and by him upon all his children; for they in him were all tainted, Rom. 5.12. By one man sin entered into the World, and Death by sin; and so Death passed upon all men, for that (or in whom) all have sinned, i. e. for that in him all died; for of the word sinned in this place, that in effect is the sense. Or to speak a little nearer to the letter of the word, it will be 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 doom 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 Verbs in that verse are of the Preterperfectense, but all are aorists or indefinite; and accordingly the two first are rendered indefinitely, Sin entered, and Death passed, not Sin hath entered, and Death hath; and therefore the Translation had been more suitable, if the last Verb also had not been rendered preterperfectly, all have sinned, but indifinitely thus, all sinned. And for the sense, these words, In whom all sinned, signify in effect the same thing with these, ver. 15. Through the offence of one many be dead, or many died; and with these words, vers. 16. The judgement was by one to condemnation, and with these, vers. 17. By one man's offence death reigned 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 man's 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 sin of Adam, he and all his children were made mortal; as by the sin of the Gibeonites, they and all their Children were made bondslaves; and by the sin of Gehazi, he 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 painful Life, and at last an everlasting Death. And this judgement was not personal only, to determine the effect of it upon Adam only, and pass no further than his person; but it was also real and hereditary to him and his Heirs 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 express it, By his Attainder, his blood was corrupted, i. e. First, none of his Children shall be Heirs to that immortality and blessedness which he once enjoyed in Paradise; for that was forfeited and extinguished. Secondly, all his Children shall be blemished, distressed, and tainted to inherit that Banishment, Malediction, Misery, and Mortality which he incurred. Thirdly, this Corruption shall not be remedied or salved, by any ordinary mercy of God; but by the extraordinary Mystery of Jesus Christ. Thus the Calamitous, who are jural or quasi-sinners, are of four sorts, viz. the oppressed, the blemished, the distressed, and the tainted.  
If we 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 essential and necessary, but accidental 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 only divers. i e. so different that one sense may be without the other, and yet so compliant and consistent, that they may all concur and meet in the same word. For the word Sinner doth carry sometime only one of those senses, sometime two, and sometime all three; and when the senses are plural, sometime they are equal, 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 ways; for they were sinners legally and morally, being transgressors and improbous, Rom. 1.29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful. 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 Jews generally were as great sinners as the Gentiles, both legally and morally, in respect of transgressions and improbities. For of the Jews the Apostle testifieth, Rom. 3.9. that they were in no wise better than the Gentiles; for he had proved both Jews and Gentiles, that they were all under sin. Yet jurally, the Jews 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 jural rights, privileges and prerogatives as the true Israel and peculiar people of God; as was showed 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 he might advance and invest them into a filial right of being the sons of God in a perfect plenage and fullness of years, as shall be more fully explicated in this Epistle, cap. 4. ver. 2.3. Thus men are sinners three several ways; for most men generally are transgressors and improbous; and all men universally are calamitous, for in Adam's 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 be justified by the faith of Jesus Christ; for so it there followeth.    

VERSE. 16.  

Text.  Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith 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 claim to the Legacies and future blessings promised and devised in God's last Will and Testament.  
Not by the works of the Law.] His title to that right and claim is not by any works done in observance of the Law; nor by any effect or work of the Law in consideration of his works.  
But by the faith of Jesus Christ.] i. e. His title to that right and claim 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 God's last Will and Testament.  
For by the works.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. because by the works.  
No flesh.] i. e. No mortal man.  
Be justified.] i. e. Be declared upright, in respect of the Law.   

Reason.  
Hear the Apostle enters upon the principal doctrine of this Epistle; and to the end that he might the more distinctly and clearly assert the verity thereof, from those errors 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 faith 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 withal wonderful comforts to the soul of a Christian, I shall somewhat enlarge myself, and distinctly explicate, what is meant by Justifying, what by The works of the Law, and what by Faith in Jesus Christ. Wherein, though in my expressions I shall somewhat vary from the current of Expositors, yet fare shall I be from that unprofitable and beggarly work of Confutation, which spends itself in a destructive way, by cavilling at opinions, or disgracing the writings of worthy men. But I shall travail only in the way of edification, to raise, confirm, 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 ways. 1. Legally, for the upright, whereof examples. 2. Morally; for the kind man, whereof examples, and accordingly the word righteousness signifies kindness 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 Conjunction, in their subordination, in their Dignity, 4. in their opposite. 3 Jurally, for an Owner, or an Heir, or a Promissory. Such was Abraham, who is therefore called the Righteous man. Such were the Israelites and are so called; and so were the Proselytes. The Owner compared with the Kind man. Righteous signifies like Gracious. 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 kind; 2. Efficiently, either Procreantly, or Conservantly. Neither excluding necessarily the declarative sense. Paul and James easily reconciled. jural justifying illustrated from words of four sorts. 1. Of Circumstance, 2. Of Contrariety, 3. Of Affinity, 4. Of Attribute. and Coheirs, 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 manner. The Nature of Justifying exemplified in Abraham, in Rahab, in the Jews, and Gentiles. The Names of it, as, adopting, infranchising, reconciling, engrafting, ingratiating, infeoffing, seating, allying, enabling, translating, forgiving, redeeming. The matter of it is a Right of state, two spiritual states, one of bondage. another of freedom, 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 jural. The Privileges incident to that state, exemplified in the Patriarches. The degree of our right to the Privileges, 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 intent 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 writ; because the word Justified is a Latinisme. The Greek word in the original 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, rendered just. Seeing then the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a derivative from the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; regularly therefore the verb ought to partake of those senses which are to be found in the primitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof the English is Just or righteous. Which word carrieth in Scripture several 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 several senses, so the word Just or righteous, being contrary to Sinner, must needs therefore have several senses also, and they severally contrary to those of Sinner: yet where the word is taken chief in one of these senses, the rest are not always excluded, but some one sense is principal, and the other accessary.  
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 Laws in being; sometime rendering that evil which by Law is due to a man, but always that good which is due unto him. And all men ought to be legally righteous, especially Judges and Rulers, whose uprightness in other men's causes must be exactly legal; for the Law is the Rule whereby they must give Sentence and execute Judgement, declining neither to the right hand, nor to the left, whether it concern the good or the evil of the party whose cause is handled; for that which no way declines to neither hand, is properly said to be upright. To render evil for evil, 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. He 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 uprightness. i e. of the upright is uprightness. And it is said 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 commandments and ordinances of the Lord blameless; 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 righteousness is put for uprightness. Thus saith Jacob, Gen. 30.33. So shall (Zidkathi) my righteousness answer for me. i e. my uprightness. And so Deut. 9.5. Not for thy righteousness. i e. not for thy uprightness. And Psal. 45.7. thou lovest (Zedek) righteousness. i e. uprightness. And Prov. 16.8. Better is a little (Bezedakah) with righteousness. i e. with uprightness. And Esay. 5.7. and he looked (Lizdakah) for righteousness, and behold a cry. i e. he looked for uprightness. And Acts 17.31. He hath appointed a day in the which he will judge the World (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) in righteousness. i e. in uprightness. And 1 John 3.7. He that doth (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) righteousness is righteous. i e. he that dealeth in uprightness is upright. And in this sense the word righteous is opposed to the legal 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 kind and courteous, liberal, and bounteous, by doing acts of benefit and mercy; who is not only ruled by the Law to give every man his due by Law, but in many cases is overruled by his love, to give men more than their due, more good and less evil, then by the Law is due unto them; whose manner is to confer 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, favour, or kindness upon me, doth thereby create in me a right, interest, or claim unto the thing bestowed; and consequently is thence rightly denominated a righteous man; for if he be a righteous man, who is upright and deals with me according to that right or claim 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 claim which before by Law I had not; and he that forgives my trespass, 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 courteous according to good manners; for no man upon earth is so indigent or poor, as not to be able some way or other to do a kindness, as at least to forgive a trespass: Yet eminently this virtue 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 again, (Vezaddik, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) But the righteous showeth mercy, and giveth, i. e. the kind and liberal man forgiveeths and giveth; and Proverb. 21.26. The slothful coveteth greedily all the day long, (Vezaddik, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but the righteous giveth and spareth, i. e. the kind and liberal man; and Mat. 1.19. Joseph the Spouse of the blessed Virgin is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a just man; Then Joseph her Husband being a just man, i. e. a just or righteous man morally in being kind and courteous: because he was not only upright in accustoming to do that which was right according to the Law, but also exceeded the rule of the Law, in being kind and courteous; an example of which kindness he shown to his Wife, in resolving to put her away privily, when by the Law he might justly have questioned her openly. And Luk. 23.50. Joseph of Arimathea is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good man and a just, i e. kind and courteous: Because he was not only upright in not consenting to the sentence of the Sanedrim, when they condemned Christ: But also further, was so kind and courteous, that he begged a kindness to bestow a kindness; for he begged the dead body of Christ to bestow upon it an honourable burial, by wrapping it in linen, and laying it in his own Sepulchre. And Act. 10.22. Cornelius the Captain is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a just man, i. e. a kind and courteous man; for he was not only upright in fearing God; but also toward men he was kind and courteous, liberal and bounteous in giving much Alms unto the Poor, as in the same Chapter is specified at the second verse.  
Furthermore, as in the concrete, the righteous is put for the kind man: so also in the abstract, the word righteousness is many times in Scripture put for kindness; As 1 Sam. 12.7. Samuel speaks 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. He that hath clean hands, etc. shall receive the blessing from the Lord, and righteousness from the God of his salvation, i. e. He shall receive kindness from God; and Psal. 112.9. He hath dispersed, he hath given to the poor, (Zidkatho) his righteousness endureth for ever, i. e. his kindness and bounty shall be always commemorated. And Esay. 60.17. I will also make thy Officers peace, and thy exactors (Zedakah) righteousness, i. e. They who used exaction upon thee shall do thee kindness; for unto exaction which takes more than is due, kindness which gives more than is due, is extremely contrary. And Mich. 6.5. That ye may know (Zidkoth) the righteousness of the Lord, i. e. the kindnesses of the Lord, for the word is of the plural number. And Mat. 6.33. Seek ye first the Kingdom of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and his righteousness, i. e. his kindness, favour, and mercy. And Rom. 1.17. For therein (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the righteousness of God, i. e. the kindness of God, is revealed from faith to faith; for so the righteousness of God must here signify, because in the verse following it is opposed to the wrath of God, the contrary whereof must be his kindness. And Rom. 3.21. But now (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the righteousness of God without the Law is manifested, i. e. the kindness of God is manifested; for God's righteousness without the Law, must needs be his kindness; 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 express the very same thing by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English Translations render kindness; as Ephes. 2.7. That in the Ages to come he might show the riches of his grace in his kindness towards us through Jesus Chrisi; now that of God which unto the Romans he called Revealing, manifesting and declaring of God's righteousness, here he termeth, Showing of his kindness. And Tit. 3.4. But after that the kindness and love of God our Saviour towards man appeared; kindness appeared here, is the very same with righteousness revealed and manifested before. And again, 2. Cor. 9.10. Now he that ministereth seed to the sour, etc. increase the fruits (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of your righteousness, i. e. of your kindness in contributing and ministering to the poor 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 Jews called (Cuphah Schel Zedakah) the Chest of righteousness, i. e. of kindness; because it contained that money which was contributed by the voluntary kindness, courtesy, or bounty of the people.  
Moreover that we may be no way imagined to enforce or obtrude this sense of kindness upon the word righteousness, it is yet further observable, that the Hebrew word Zedakah, which ordinarily signifies righteousness, is in several passages of the Old Testament rendered by the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies kindness. 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 kindness, 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 ways indifferently, sometime mercy, sometime kindness, and loving kindness. But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it properly signify kindness, yet wheresoever it is used in the New Testament, (and used it is there not infrequently, yet only by Matthew and Luke) is perpetually in our last English Translation rendered Alms; but in the Old Testament where it is also frequently mentioned, it is never rendered Alms; for there the word Alms is never read; and the word Alms is not the Native English, but the Grecisme of it, to signify that act or gift, which proceeds from kindness; for between these three words, Mercy, Kindness, and Alms, there is so near an affinity that either may well be put for the other; seeing Mercy is that inward affection, which exercising itself outwardly in the acts and deeds of Alms, doth produce the habit and virtue of Kindness; from which afterward proceed the moral acts and deeds of Alms; for those acts are properly moral, not which produce the habit, but which the habit doth produce: Because they proceed from such a person whose manner 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 heed that you do not your alms before men, there needs no great dispute, what should in the Original be the word for alms, whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; partly because it is far the more probable, that the right Original was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the most ancient Manuscripts have it so, and apparent it is that so it was read by the Syriake and Arabic Interpreters; so by the most Ancient Greek Fathers; so by almost all the Latin; so translated by the Vulgar Latin; and so by Beza a learned and diligent Interpreter: And partly because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are unto a Greek ear so concurrent in sense, that they are but two words to signify one and the same action, either word being a gloss to explicate the other: For unto the Oriental or Eastern Greeks' living in Asia (after whose language the New Testament is written) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was very usual and familiar to signify that kindness whose acts are Alms: But unto the Western Greeks' living in Europe, that word in that sense was somewhat strange, and was better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sense whereof was unto them better known. And very probable it is (as Grotius well conjectures) that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was first adjoined in the Margin, and was afterward translated into the Text to exclude the other. But of the word Zedakah (which St. Matthew there follows) the Syriake Interpreter notes thus on the place; It is worth our observation (saith he) that the word Zedakah, which among the Hebrews, Caldyes', and Syrians, signifies Righteousness, doth also signify Alms.  
And we may further observe, that the Greek phrase in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies to do a kindness, which is eminently done in doing of alms, is but an expression of the Hebrew phrase frequent in the Old Testament, (gnasoth zedakah) which in our last English is rendered, sometime to do justice, sometime to do righteousness, viz. in a moral sense as justice and righteousness signify kindness. For an instance or two hereof, 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 Greek phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expresseth this of the Hebrew, Gnasoth chesed, frequent in the Old Testament, which in our last English is rendered to show mercy: See Psal. 18.50. and Psal. 109.16. Now to do kindness, and to show mercy, are all one Really, and differ only verbally: because the doing of kindness is a showing of mercy; for mercy is that inward affection, which is showed outwardly by the deeds of kindness.  
Thus we have showed two senses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. of the just or righteous man; first the legal, for the upright or innocent man; and then the moral for the kind or courteous man; and consequently for the abstract, that justice, or righteousness doth signify both uprightness and kindness. If now we compare these two senses one with another, we may observe four things. 1. That very frequently in Scripture, they are coupled and joined in one sentence, not always under these names, but under words equivalent bearing these senses; the places are too numerous for us to make instance: yea that solemn Oath, which Princes at their Coronation do ordinarily take, to do Justice and Mercy, contains nothing else but uprightness and kindness in the senses premised; for Justice and Mercy are not natively English, but Latinismes. 2. That these two Virtues are not opposite or divers, but subordinate and gradual, the latter being a degree or access unto the former, and always supposing it, and affected with it, at least in the concrete; for every kind man is also, or should be upright, but every upright man is not necessarily kind; for kindness is uprightness and somewhat more: because true kindness 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 kind to bestow a courtesy, we cannot say; for he is branded to be such a man of Belial, so unkind and churlish that a man could not speak to him; and he reviled David instead of relieving him, 1 Sam. 25.17. Of himself Paul saith, that for legal righteousness or uprightness which was by the Law, he was blameless. Phil. 3.6. but from moral righteousness or kindness 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 himself, Acts 26.10. 3. That of these two virtues the latter is fare more excellent than the former, and always preferred before it; for uprightness is a low and servile righteousness: but kindness is high and noble, the supreme and sovereign righteousness in the best and highest degree; and is therefore in the Gospel called perfection; for Christian perfection consisteth not in being sinless, but in deeds of kindness: because uprightness and kindness being the two main degrees of righteousness, he that hath only the first degree in being only upright, he is imperfect; he therefore that hath both degrees in being both upright and kind, 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 joining both together he is accounted perfect. Kindness in God is God's perfect righteousness, whereby God is most glorified, and wherein God himself doth most glory: yea, God's kindness 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 kindness of God; for seeing the words of this verse are a reason of those in the former; therefore the glory of God here, must needs be referred to the righteousness of God there, which as was formerly showed doth signify the kindness of God. And kindness in man is man's perfect righteousness; for in this kind man hath no other perfection, if he have this; but his kindness is a virtue so lovely and obliging beyond uprightness, that for a kind man's sake some even dare to die. Rom. 5.7. For scarcely for a righteous (i. e. an upright) man will one die: yet peradventure for a good (i. e. a kind) man some would even dare to die. 4. That the person wherein these two righteousnesses of uprightness and kindness do concur and meet together, is quite opposite and contrary to the legal sinner mentioned in the verse before; who is a transgressor against the Law, and therefore cannot be upright; and being not upright, he can never be truly kind; for he who is not upright toward me to give me that which is my due by Law, will much less be kind toward me, to give me more than by Law is my due.  
3. In the third and last sense, the word Just or Righteous doth signify jurally quoad jura, for one who is a Proprietary or Owner, and hath a right, claim, or interest, either in general as a Communer or Freeman, in some Kingdom or Commonwealth; or in particular who hath some  or Estate of his own in his own 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 claim to some future estate, whereof the present possession lies yet in another. Such a right of capacity or expectance have the Heirs 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 be his own both for the property and present possession during his life: yet also during his life, the Heir by virtue of his nomination in the Will, hath a present right or claim to the future possession of it. The like right, claim, or interest, is imputed, given, or conveyed in every promise; for thereby the promissory hath a present right to the thing granted, although the present possession remain still in the promiser, till such time as the promise be performed. Such a right of capacity by a present interest or claim had Abraham, during his life to the Land of Canaan, whereof by virtue of God's promise and Covenant he was made heir; for saith Paul, Rom. 4.13. The promise was that Abraham should be heir of the world. i e. Of the whole Land of Canaan: but Abraham during his life never had the possession of that inheritance; for saith 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 original and primitive right, from whence you derive all that right and interest which you claim to the Land of Canaan, which was first given to Abraham, whom I exalted and raised to the inheritance of that estate, by calling him thereto out of the East, to follow me, he not knowing whither, as the footman follows the step of his master, to give him the lands of the Nations before him. Yet this sense here of Abraham's being jurally righteous, doth not exclude the other two senses; for he was righteous every way, both legally, morally, and jurally; but here in this place, the jural is chief respected. So the Israelites who were the heirs 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 Laws, but were only under their protection and jurisdiction; from whence they were called foreigners 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 chief they were so called in respect of God, in whom by Covenant they had a right of alliance, that he on his part should be 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 jural respects the Israelites are called the Righteous, it may appear from divers testimonies of Scripture; as Psal. 69.28. Let them be blotted out of the book 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 books, and entered into Records in respect of their Inheritances and Privileges. And Psal. 72.7. In his days shall (Zaddik) the righteous flourish, i. e. literally, in the days of Solomon the Israelites who are the right Heirs 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 Palmtree, i. e. The Israelite shall so flourish; for in the Margin of that place there is a reference quoted to a parallel place, Hos. 14.5. Where the Prophet mentioning the like blessing doth instead of the Righteous, put the word Israel, I will be as the dew unto Israel; he shall grow or blossom 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 (hazard 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 keep the truth. And Esay. 60.21. Thy people also shall be all (Zaddikim) righteous, they shall inherit the Land for ever, i. e. Thy people, even all of them who have any right of Inheritance in Judea shall return from their Captivity in Babylon, and shall henceforth enjoy their estates for ever, without any more Captivity. In all which passages the jural sense of the word righteous is chiefly respected, although the other two senses may be also included.  
And under the word righteous in this jural sense are comprehended, not only the Native Israelites who descended 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 claim to the Rights, Laws, Ceremonies, and Privileges 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 Proselyte had the same right for Judicature, For one manner of Law must be for the Stranger and for the Native, Levit. 24.22. and one manner of Judgement, Deut. 1.16. and one manner of punishment, Numb. 15.30. And he had the same right for Privileges, the very same immunity from oppression, Levit. 19.33.34. and the same Relief 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 here in England a Subsidy-man, who is an Owner, and enjoys an Estate in Lands or Goods to a certain yearly, is in the Writts of our Common Law styled homo probus & legalis, which we can scarce English properly without the word Just or Righteous in this jural sense, or some other word thereto equivalent. And as the concrete words Just or Righteous do concretely signify a proprietary or owner: So the abstract words of the Hebrew Zedakah in the Old Testament, and of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in our Translations are rendered Justice and Righteousness, do many times signify the Latin word Jus, whereof the English is a Right, Interest, or Claim, as shall be more largely declared in the last verse of this Chapter upon these words, For if righteousness come by the Law.  
Compare we now the Proprietary or Owner who is a just or righteous man jurally, with the kind 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 kind man and his kindness; for he who out of his kindness bestoweth a thing upon me, doth thereby transfer his property and right thereto from himself, 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 mainly opposed to the jural sinner, which (as was showed 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, attains some right or claim thereto, than he becomes just and righteous in a jural sense. 3. That the word Righteous carries a variety of sense not much unlike to the word Gracious; for as the word Gracious doth signify sometime actively, for one who doth show 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 showed; so the Prince's favourite is Gracious with his Prince; and in this sense the word Gracious is taken, Jer. 22.23. How gracious shalt thou be when pangs come upon thee. i e. no grace nor favour shall be showed thee in thy distress: 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 kind, by doing kindnesses in granting and giving some right, interest, and claim; and sometime passively for him to whom a kindness is done, to whom some right, interest or claim is given or granted, and who, because he hath such a right, is therefore in Scripture called Just or Righteous. Thus the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof the English is Just or righteous, doth in Scripture signify in all three ways. 1. Legally quoad leges, for one who is upright, faciendo, by doing right. 2. Morally, quoad mores, for one who is kind, 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 concur or be employed, sometime two of those senses, sometime all three, as the circumstances may require a less or more general acception thereof; for one and the same person at the same time may be a man upright, kind, and an Owner.  
Come we now to the Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a derivative from the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to the Latin Verb Justifico, which is a figurative compounded of Justus and facio, and then the true genuine English of the Latinisme justified, will be this, viz. to be made just or righteous, and because the Noun Just or righteous, hath three senses (as was formerly showed) therefore consequently the Verb justified being thence derived, must regularly signify three ways: Viz. 1. To be made upright. 2. To be made kind. 3. To be made an Owner. And because the word made doth express unto us the form of the third Conjugation Hiphil and Hophal in the Hebrew, which regularly consignifies making; therefore from that causal Conjugation we must observe, that in the phrase of the Old Testament, and so likewise from the New, where it imitates the Old (as here it doth) such Making may and must be understood, sometime Declaratively only, sometime Efficiently, and sometime both ways. For these consignifications modifying the principal sense of the Verb, do vary it into different and several senses: Yet so, as that in some case they may concur; for a man may at once be declaratively pronounced righteous, and efficiently made so: and in some case again 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 appear which before appeared not; by making that manifest and clear which was in being before, but the being was so obscure or doubtful that it was in question; and after that being is duly declared, it admits of no proof to the contrary. Wherefore the verb justified (besides the 3 principal senses which it derives from the noun's Just or righteous) doth in Scripture consignify chief 2 ways, viz. Declaratively only, and Efficiently, whether the effect be declared or not.  
1. Declarative only, by pronouncing a person just or righteous; and so it derives from the noun 2 senses. 1. A Legal, 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 himself, (lo azdick) I will not justify the wicked, i. e. I will not declare the wicked to be upright or innocent. And Deut. 25.1. If there be a controversy between men, and they come into judgement that the Judges may judge them, (vehizdik eth hazaddik) than they shall justify 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 only 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 Justify doth not consignify efficiently, or any way causally, to make him upright who before was not upright, either by infusing into him a new uprightness, which was not where existent before, or by imputing unto him that uprightness which was before existent in another: but it consignifies only declaratively in pronouncing him upright, who was upright before, and had the quality of uprightness inherent in him. 2. It declares the Moral sense; and so he is justified, who is declared kind, bounteous, and gracious; that he not only doth right in giving every man his due: but also doth more than right, in giving men more than 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 Baptism of John. i. e. the people and the Publicans declared God to be kind, Gracious, and bounteous in that counsel of his will, which the Pharisees and Lawyers rejected, as it appears by the verse following: and this kindness, bounty, and Grace of God they declared by their deed, in being baptised with the Baptism of John: and the end why they declared God's kindness, was, that thereby they might glorify God; for he that declares or sets forth God's kindness by showing the goodness and greatness thereof, doth in effect praise and glorify God. And 1 Tim. 3.16. God was manifest in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was justified in the spirit. i e. was declared kind, bounteous, and Gracious, by reason of the various gifts and wondrous works, proceeding from his holy spirit. And here as before, the verb Justify doth not consignify efficiently, or any way causally, to infuse, or impute kindness to him who was not kind before: but only declaratively, to manifest that kindness which was before in being.  
2. The verb Justified consignifies Efficiently, by effecting or making a man just or righteous; and than it derives from the noun the jural sense of it; and so he is justified or rather jurified, who is efficiently made an Owner, or an Heir in respect of some right, interest, or claim imputed, conveyed, or settled upon him, whether the effect be declared or not declared; and this jural justifying is effected or made by the two main degrees of efficiency. 1. Procreantly, and so he is justified, or rather jurified, who is made to have a right; when a right, claim, 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 Faithful who are the spiritual seed of the true Israel, shall be procreantly jurified, or made to have a right, interest, or claim, 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 justify 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 claim in God, as his sons and heirs to everlasting life; for Paul expressing the sense of this place, doth instead of the words, shall justify many, use these, many shall be made righteous, Rom. 5.19. By the obedience of one, shall many be made righteous, i. e. Many shall be jurally justified, or made to have a right in God, which before they had not; for the word made here, doth not signify Declaratively, but Efficiently: Because the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which properly signifies constituted, ordained, or apppointed; and in some places of our last English Translation is so rendered. 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 works, or any suit on our part, but only by grace on God's part, him thereto especially moving. And Roman. 4.2. if Abraham (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) were justified by works, he hath whereof to glory, i. e. if Abraham were procreately or initially jurified, or made to have his right of inheritance to the Kingdom of Canaan by the title of his works, he may well boast of them; for certainly they must be mighty works that could entitle him to a Kingdom, or make him to be the Heir 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 works of the Law, i. e. Procreantly jurified, or made to have a right, to be constituted or initiated by the works of the Law.  
2. Conservantly, and so he is justified or rather jurified, who is made to hold his right; when that right which he 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 remain according to the former creation or constitution of it; and consequently is kept from escheating, reverting, revoking, forfeiting, or otherwise losing; for in vain a man is made to have a right, if he be not also made to hold it. In this sense the word is taken, James 2.21. Was not Abraham our Father (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) justified by works, when he had offered Isaac his son 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 works in offering up his son? And again, vers. 24. Ye see how that by works a man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is justified, and not by faith only, i. e. that right unto salvation which a man is first made to have by his faith, is held or continued by his works; for though his faith only without works doth first create, constitute, and commence that right in making him to have it: yet faith only without works doth not preserve, continue, and maintain that right, in making him to hold it: and though his works have no efficiency procreant in making him to have that right: yet they have an efficiency conservant, in making him to hold it. And again, vers. 25. Was not Rabah the harlot (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) justified by works, when she had received the messengers, and sent them out another way? i. e. the right to be saved at the sack 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 works in receiving the messengers and dismissing them another way?  
Yet this jural 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 less 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 we 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 works do declare our right, yet not assertorily to pronounce it, for works cannot do so: but illatively and consequently to argue or infer it by the means of our faith; for works by declaring our faith, do consequently declare that right which by our faith we are made to have. For faith being an inward thought of the heart, lies of itself covered and concealed, until by some outward means it be declared or manifested: and the proper means for that act, are not words, (for a man may easily say he hath faith;) but works, for works are the proper evidence which show it. Hence saith the Apostle, Jam. 2.18. Show me thy faith without thy works. i e. Declare or manifest unto me thy faith which is without works, not by thy words, in bidding the poor, Depart in peace: but by thy works, in giving them those things which are needful to the body, as it is in the former verse before; but show it by thy works thou canst not; because it is solitary alone and without works, as thou sayest it may be and is. Works then justify 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 here a solid and easy way to clear that seeming contradiction, which some have conceyved between Paul and James in the point of Justification; for although both these Apostles have the same word justified, and both use it in a jural sense, and both in a consignification of efficiency, yet apparent 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 faith, but no way to works, 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 maintaining it unto us; which kind of efficiency is proper to works, yet not wholly and only so, as to exclude faith, for faith is also conservant of that right which it first created, if faith itself be conserved: but faith cannot conserve itself without works, because by works faith lives and breaths, but without works is frustrate and dead, as the body is without breath. Works therefore being efficient to conserve our faith, must consequently needs be efficient to conserve that right, which by the efficiency of our faith was created unto us; for though faith alone be efficient to create our right, yet faith alone is not sufficient to conserve or declare it without the co-efficiency of works. Wherefore works are not only a sign 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 jural sense of the Verb Justified, may be further illustrated and confirmed from divers other words, which carry a jural construction, and are referred to Justifying; which words for better order may be distributed into four sorts. 1. Words of Circumstance, whereof some do create or constitue a Right or Interest; as Grace, Gift, Goodwill, Will and Testament, Covenant and Promise; all which are jural words signifying the principal motives and causes of our Justification: some do confirm or assure a Right, as Seal and Earnest; for the holy Spirit is said to be the Seal and Earnest of that Inheritance, whereto we are justified: and some other words do specify a Right constituted and assured, as Liberty, Freedom, 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 Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify 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 he was to lose: for all Condemnation effecteth on the condemned either the abolition or the abatement of some right which the party had before, either in deed or in pretence; so contrarily, he who is justified, is beyond or above Law made to have some right which before he 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 Justifing 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 jural words, therefore so is Justifying; because it is opposite and contrary to them both.  
3. Words of Affinity or nearness, which are subordinate to justifying and comprehended under it; as Naturalising, Legitimating, Manumising, Redeeming, Pardoning, Adopting, and such like; all which are several kinds or sorts of justifying, which is the genus to them all. For Naturalising is the Justifying of an Alien, by imputing or giving the right of a Native to him that was borne in a foreign Country. 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 Villain or Bondman, by imputing or giving the right of freedom 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 Son and Heir to him who was borne in another Family. Any one of these acts severally is justifying, and all of them concurring jointly, (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 be a Malefactor, is made an Heir to some Kingdom; such a Justifying, in regard it passeth from one extreme to another, is extremely gracious; and so gracious is our Justification by Christ, as to an observant Reader will afterwards appear.  
4. Words of Attribute, whereby the justified are in Scripture styled and called; as Sons and Heirs of God, Gal. 4.7. Wherefore thou art no more a Servant but a Son, and if a Son, than an Heir of God through Christ. Coheirs or joynt-heires with Christ. Rom. 8.16.17. The spirit itself beareth witness with our spirit, that we are the Children of God; and if Children, than Heirs, Heirs of God, and joynt-heires with Christ. Fellow-citizens and Domestics of God, Ephes. 2.19. Now therefore ye are no more Strangers and Foreigners, but Fellow-citizens with the Saints, and of the Household of God. The Lords Freemen, 1. Cor. 7.22. For he that is called in the Lord, being a servant is the Lords Freeman. Which last Attribute of Freeman, is a general word including all the former, for Citizens, Sons and Heirs are but several sorts and ranks of Freemen; and it is a word so jural, that the state of Liberty or Freedom is the Primitive, Original, or Fundamental Right, whereon all other Rights and Privileges are raised, and without which none can subsist; for a Bondman during his bondage hath no right at all, neither can he have any, till first he be enfranchised or made free; seeing all the right he hath before, is only a crooked right, to accept or refuse freedom; for a will to refuse freedom was by the Law of God allowed to a Bondman, who otherwise hath no freedom of will, Exod. 21.5. If the servant shall plainly say I love my Master, my Wife, and my Children, I will not go out free, than his Master shall bring him to the Judges, etc. And the word Freeman is so intimate genuine & proper unto Justified, that those 2 words are reciprocal & adequate to denote the same person; for Freeman is the proper name whereby a person justified is called; & a person justified 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 bondman, who absolutely is not justified, or hath no right at all; & hereby he is respectively opposed to an Alien, a Foreigner or Stranger, who locally is not justified, or hath no right in this or that place, as none in such a Kingdom, 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 ye could not be justified (i. e. freed) by the Law of Moses; and sometime it is translated by the word freed, as Rom. 6.7. He that is dead, is freed from sin, where the Margin shows that the Original word is justified.  
From all those former jural words thus referred to Justifying, it plainly appears, that Justifying is not only a jural, but also a curial or Court-word: Yet not borrowed from a Court criminal, or any other Civil Court of Justice or Law, where the suit 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 be, according to the letter or meaning of the Law; as here in England is done in the Courts of the King's 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 suit 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 be, according to the kindness, 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 Privileges are issued; as here in England is done in the Courts of Requests, and the Chancery, where the persons Precedent represent the King for his Mercy and Grace; and therefore are not called Judges, as that word is properly signified by Judex: But to avoid the rough sense of the word Judges, they are called by other names. In effect therefore Justifying is a right Chancery-word, whereby not only our sins are canceled, crossed out, and blotted; but our Patent for blessedness is granted and sealed.  
But if we may borrow a little light from the Civil Law, or from those Courts wherein Wills and Testaments receive their Debates and Probates, we shall easily perceive that Justification is a Testamentary word. Yet not for the letter of it; for we find it not expressly used in Testaments: But for the sense of it, which is the very same or very near 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 Heir, 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 Heir 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 between these two words is the more proper: Partly because Justification is a most gracious act, proceeding from the mere 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 be acts of mere favour and grace. But chiefly, because Justification is also a Testamentary act of God, arising from his Will and Testament, wherein all Believers are Instituted Heirs to the Inheritance of everlasting life, i. e. wherein they are Justified.  
Having hitherto shown the meaning of the word, let us now gather nearer toward the nature of the thing, to specify more particularly what Right that is we are made to have, according to the purpose of the Apostle here, 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 here on earth hath no right to the Kingdom of Heaven: For if a Native of England by his birth here, can claim no Inheritance in France, nor in any other Kingdom on earth; much less can a Native of earth claim any Inheritance in the Kingdom of Heaven. And man is legally and morally a Sinner and ungodly, i. e. He is unto God a Transgressor, an Offendor, and a Malefactor; and by reason of sin, man is a Bondman and a Captive, held a Prisoner in the Grave, under Death, and under Satan, who hath the Dominion and power of Death; for because of sin, man is not only debarred from Heaven, but condemned to that earth from whence he was taken; even the uprightest man on earth can never be found upright, if God enter into judgement with him, to take the examination of his life, and mark what is done amiss.  
Contrarily, God is jurally Just or righteous, i. e. he is a Lord and Owner; for he is the universal and supreme Lord and Owner of all the whole World, over all Owners, Lords, and Kings, having the Sovereign 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 works of his hands; and every workman, especially if he work upon his own materials, is the Lord and Owner of his own works. Unto God therefore do belong, not only the things that may be no man's, and the things that may be any man's, but also the very things that are each man's, as the Lands, Goods, and Chattels 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 mean Lords, and petty Owners, or rather Tenants at will, who have but a precarious use of earthly things, the supreme signory and property whereof doth rest in God, who still retains to himself 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. He is kind, free, and bounteous; for he is universally and supremely kind, free, and bounteous to bestow in abundance his blessings upon all Creatures, but chiefly upon man in a surpassing manner above all the rest. Hence the Scripture is very serious and copious in setting forth God's kindness; for she magnifies it with the Attributes of great kindness, Joel. 2.13. and Jonah. 4.2. of loving kindness, Esay. 63.7. and Jer. 31.3. and Hos. 2.19. and in the Psalms above 20. places; of merciful kindness, Psalm. 117.2. and Psalm. 119.76. of marvellous kindness, Psalm. 17.7. and Psalm. 31.21. and of everlasting kindness, Esay. 54.8. She extols it with the praises of being God's title, that he is the God of kindness, Nehem. 9.17. and of being God's exercise, that he makes it his delight, Jer. 9.24.  
And the kindnesses which God bestows upon man (for the acts of kind persons are also called kindnesses) are divine blessings beseeming the goodness and greatness of God, as a right of heavenly freedom, a right of Alliance with God, and a right of inheritance in his kingdom. For God is so free, that his will is, to make man free of heaven, by giving him a right of divine freedom, as a Denizen, or Citizen of the Kingdom 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 kind, as to make man his Kinsman, by giving him a right of divine alliance, in making him his Son, and becoming 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 kind, as to make man his heir, 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 shadows 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 Heir, by giving him a present right to the future possession of it; for this kind of right makes the nature of an Heir. 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 Legacies; 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, reveals the Gifts and Legacies thereof into promises; (for God's promises are but his Gifts and Legacies declared) he covenants with man for the performance of those Promises; and confirms 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, ordain, impute, and convey unto the persons concerned, rights, interests, and claims to the things therein specified. And the rights and claims constituted, ordained, and conveyed in God's Testament, are no less precious than the inheritances of Heaven, whereto man is instituted Heir; 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 God's Testament argues Gods marvellous loving kindness; for can a man possibly show greater love and kindness, than first to give away all his estate, and at last to confirm 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 itself is not fully made, at least not made of force, until the death of the maker.  
And God's 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 relief of impotent, poor, and needy wretches; for all the parties instituted in God's Testament, are miserable persons, such as are the blind and lame, the deaf and dumb, 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 offenders and malefactors. For hence the publishing of God's last Will and Testament is called by Christ, Luke 4.18. preaching of the Gospel to the poor, sending to heal the , preaching deliverance to the captives, recovering of sight to the blind, setting at liberty them that are bruised. And this again doth magnify God's marveylous loving kindness: for can a Testament show greater love and kindness, then when it is all for charitable uses?  
And the better to qualify these miserable persons, and to enable them for the possession of these blessings, Gods will is yet further, to perform all acts thereto conducing; as to Illuminate and instruct them in heavenly knowledge, that they may know God to be their gracious Father, to Regenerate and sanctify 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 general, 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 Glorify them, at their entrance into their Lord's joy, where they shall be partakers of his divine nature, and the freeholders of eternal blessedness. 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 appear. For when unto a Sinner and a stranger, God by his Will and Testament deviseth or imputeth a present right to a future blessing, than God justifieth the ungodly; and when a Sinner hath that right, than a man is justified. And therefore actively and factively all the gifts and Legacies of Gods Will, and all the promises of God do justify: 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 again passively and effectually, all the free men of God's kingdom, and all the sons and heirs of God are justified: because it is the nature of a freeman, of a son, and of an heir, 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 heir from his own body, and should have the Kingdom 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 Jews who were sinners, God by his last Will and Testament, which is his new Covenant, devised and ordained the kingdom of Heaven, and those heavenly blessings whereof the Earthly kingdom of Canaan and her blessings were but figures and shadows; as their exemption from the Law, the Privilege and benefit of Repentance, the Renovation of their minds, the Remission of their sins, the Resurrection of their bodies, and the Inheritance of everlasting life in the kingdom of Heaven; Gods Will was to give them a present right to those blessings; and those Jews 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 God's promise in Christ, to have the same right unto the same blessings with the believing Jews, than 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 sons of God. i. e. he justified them, by giving them the right or privilege of Sons; for so the word power is explained in the margin. 2. Manumising, infranchising, or making free; John 8.36. If the Son shall make you free, you shall be free indeed. i e. if the Son shall justify you, by giving you the right of freedom, the Kingdom of Heaven, ye shall have that real and true freedom, whereof your earthly freedom 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 atonement; i. e. by whom we have now been justified; for in the original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both these verses, but is rendered in the 10. reconciled, and in the 11. atonement. 4. Inoculating or grafting, Rom. 11.24, If thou wert cut out of the Olive tree, which is wild 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 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) we have obtained an inheritance, or have been enfeoffed. 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 coheirs 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 do 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. Ye who sometimes were fare off, are made nigh by the blood of Christ. i. e. ye who were sometimes strangers unto God, are now justified, and made to have an alliance with God, amounting in a manner to a consanguinity, and as effectual as a nearness by blood; yet not by your blood, but by the blood of Christ. 9 Enabling, 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 darkness, and hath translated us into the Kingdom of his dear Son. i e. and hath justified us, by changing our state or condition from being bondslaves and captives in the Kingdom of Satan, to be made Owners and Freeholders in the Kingdom of Christ. 11. Pardoning, or forgiving; Col. 2.13. And you being dead in your sins and the uncircumcision of your flesh, hath he 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 sins. 12. Ransoming, or Redeeming; Revel. 5.9. For thou wast slain, and hast redeemed us to God by thy blood. i e. hast justified us, by delivering us from the bondage and slavery of Satan, and by asserting us into a spiritual freedom and a divine alliance 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 standard, base, or ground to all the rest of man's future rights, privileges, and benefits, which unto this state are incident and subsequent, to be raised and built thereon. For as in many Kingdoms of the world, so in the Kingdom of God, men's persons are made to stand and rest under several states and conditions, whereof the most remarkable are the two states of spiritual bondage and of spiritual freedom, which being in themselves contrary, draw after them contrary consequents and accidents. Spiritual bondage is a restraint, pressure, closeness, or fastness of the spirit, whereby a man stands tied from good unto evil, debarred from having the good that he would and should have, is hindered from doing the good that he would and should do, is constrained to do the evil that he would not and should not do, is a drudge to the pleasure of sin, 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 fare beneath the proper nature and quality of man; a condition that hath no right or interest to any spiritual 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 point of Law the Bondman is reputed a dead man. Contrarily, spiritual freedom is a gallantry, braven, fluency, clearness, or looseness of the spirit, whereby a man is enlarged from evil unto good, is advanced to have that good which he would and should have; is enabled to do that good which he would and should do; is restrained from doing that evil whereto Satan may tempt him; is licenced to live according to his own will, or rather according to a better will then his own; namely, according to the good will and pleasure of God, whose will he makes his own will by conforming his own unto it, and whose service he finds to be no servitude but perfect freedom; is acquitted and discharged from the burdens and penalties of the Law, to rest and remain under the friendship, favour, grace, and love of God, to be enlightened, guided, moved, strengthened and cheered by the holy spirit of God. This is a state of grace, an high, noble, divine and blessed condition; a condition transcending fare above the proper nature and quality of man; a condition honoured and enriched with many other Rights, Privileges and Benefits, thereto consequent, incident, and annexed; whereof the first concurrent with it is a degree of spiritual freedom, viz. a divine alliance to be the Son and Heir of God.  
The state whereto a man is Justified, is this condition of spiritual freedom and alliance, to be the freed man and friend of God, to be the Son and Heir 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 righteousness, and he was called the friend of God, i. e. Abraham's faith did justify him or was imputed unto him for a right of Freedom, Amity, or Alliance with God, to be made and called God's friend. And Christ tells his Disciples, that they were and should be called his friends, John 15.14. Ye are my friends, if ye do 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 known 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, we should be made Heirs according to the hope of eternal life. For Justifying is the altering or changing of man's spiritual state or condition, whereby he acquires a new state much different from that wherein he stood before: Yet this change is not made downward to abate and lessen it into the state of spiritual bondage, but upward to advance and raise it unto spiritual Freedom, 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 signify jurally for the state or condition of a man: Because a man's state or condition is the beginning, fountain 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 termed 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 pass the third day which was Pharoahs' birthday, that he made a Feast unto all his servants, and he lifted up the head of the chief Butler, and of the chief Baker among his servants, i. e. He raised their condition by giving them their freedom, and releasing them from their former imprisonment. And 2. King. 25.27. And it came to pass that Evilmerodach King of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin King of Judah out of prison, i. e. Did give him his freedom from his imprisonment. The state from whence a man is justified is the base condition of spiritual bondage, and the miseries thereto consequent; for that state is the terminus a quo, or term of recess from whence Justifying commenceth, and from whence a man is thereby delivered; and the state of freedom is the terminus ad quem, or the term of access, whereto Justifying exalteth, and wherein a man is thereby invested and seated. And although man's deliverance from bondage doth in order of nature precede his investiture into freedom: 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 appears that Justifying doth work an alteration or change in a man; for it changeth his state or condition: Yet it appears also that this change is only jural, whereby he is exalted or raised from a low and base condition, to rest in a noble and divine state; for such a jural change and no other there is in a person naturalised, legitimated, enfranchised, redeemed, pardoned and adopted; in all which being several sorts of Justifying, there is a change, yet that change is only jural, by a change of condition. As for any moral alteration or change upon the affections or manners of man, that is not the proper work of Justification, but of Sanctification: Yet the grace and blessing of Justification in changing the state and condition of man, doth strongly oblige and bind him to the works of sanctity or holiness in making a moral change upon his affections and manners by destroying sin and the lusts thereof; as the Apostle will seriously press it in this Chapter, vers. 18.  
The Privileges incident and consequent unto this state of divine freedom and alliance, are all the residue of the Legacies or precious Promises devised in God's Testament; whereof the most future and most final are the Remission of sins, the Resurrection of the body, and Life everlasting, with all the glory and joys thereto annexed: all which three are in a manner either 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 be no Life everlasting, unless the Resurrection of the body antecede; and the Resurrection cannot be, unless the Remission of sins antecede. But when by the Remission of sins, eternal death (which is the punishment thereof) is extinguished, than the Resurrection of the body must needs follow; and upon the Resurrection from eternal death, Life everlasting must needs follow. For the heirs of God dying on earth, how shall they enter their heavenly inheritance, unless they be again raised to life? and dying for sin, how shall they be raised, unless the sin be remitted for which they die? As therefore the state of Sovereignty draweth unto it, the rights and deuce of tribute, custom, fear, and honour, Rom. 13.7. Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour: so the state of supreme alliance doth draw unto it, the privileges and blessings of Forgiveness of sins, the Resurrection of the body, and Life everlasting. For Abraham, Isaac and Jacob have a right, interest, or claim, unto the Resurrection, and consequently unto Life everlasting; and their right, interest, or claim thereto, is by virtue of their state or condition of freedom 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 general, Luk. 20.38. because God is not a God of the dead, i. e. he neither 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 raised to life, that thereby they may be capable to receive his blessing; for unto him all live. i e. all the dead in God, by virtue 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 raise them.  
The Degree of man's Right to these future Privileges is a right of Institution. If we consider man's state of freedom 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 freedman and friend the son and heir of God. But if we consider the future privileges 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 until the day of Judgement no man's sins are actually forgiven, no man's body is actually raised, no man's 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 claim and make suit for it. Such a degree of right had the Israelites during their bondage in Egypt, unto the Land of Canaan, whereof then they were not in possession: yet than they had a present right to the future possession of it; whereto God by his promise unto Abraham had instituted or ordained them. Such a degree of right had David after his anointing by Samuel, during the life of Saul, unto the kingdom of Israel, whereof then he was not in possession; yet than he had a present right to the future possession of it, whereto God by his anointing had instituted and ordained him. Such a degree of right have the faithful during their mortal life, unto the Remission of their sins, 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 be of force; but a possessory and complete right he hath not, until 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 conjoined is, to institute or ordain a present right to some future possession.  
The manner how a man hath this state, is factively, i. e. he 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 he is not borne free nor borne the Son of God; but is borne an Alien to the Kingdom of Heaven, and a stranger to the Family of God; for man who is borne on earth, and borne the Son of man, how should he by virtue of his birth become free of Heaven, and be the Son and Heir of God? When by his birth in one Kingdom on earth, he can claim no right in another. But the Verb Justified being a compound of Justus and facio, doth intimate unto man, not only his seizure of having this state, but also the manner how he hath it, namely, factively, by the fact or deed of God, by whom he is made to have this right of state, by whom he is translated from the state of an Alien and of a Stranger to be made the friend and son of God. For hence we are said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. to be made the sons of God, John 1.12. As many as received him, to them gave he power to become (or be made) the sons of God; and to be made free, John 8.36. If the son shall make you free, ye shall be free indeed, and to be made accepted, Ephes. 1.6. To the praise of the glory of his grace, wherein he 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. Ye who sometimes were fare off, are made nigh by the blood of Christ, and made meet, Col. 1.10. Which hath made us meet to be partakers of the inheritance of the Saints in light. So Moses was the son of Pharoahs' Daughter, not natively, for she bred him not in her womb; but factively, for she found him by the River's brink floating in a boat of bulrushes, and made him her son. So Uriah the Husband of Bathsheba was an Israelite, not natively; for by Nation he was an Hittite, but factively, in being made an Israelite: So Araunah was natively a Jebusite, but factively an Israelite; and so every Proselyte became free of Israel factively, to be 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 fare more ample, more noble, and more gracious: Because Justifying is extended to more acts then adopting; for it includes pardoning, redeeming, naturalising, 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 we are made the sons 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 sons of God by flesh and blood, nor made his sons by the Will and Testament of man, but are made so by the Will and Testament of God. And we are adopted by his Will, Ephes. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, 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 we are begotten by his Will, James 1.18. Of his own Will begat he us with the word of truth, i. e. by his own 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 spiritual franchise or alliance to become the friend, son and heir of God; that the privileges 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 privileges, is a right of Institution, or a present right to the future possession of them; that the Manner 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 man's part there is required an Act, as the Means or Title for his reception of this state; and concerning this Means or Title was all the controversy between Paul and the false teachers of Galatia, against whom he lays down this Negative, that It is not by the works of the Law, as it followeth in the next words.   


Text.  Not by the works of the Law.  

The wrong title to the former state. The particle By argues a Cause or Means. The Nature of a Title. exemplified in Lysias, and in Paul, and of special consideration. 3. Main heads of the Law: 3. Judgements. Two other heads of the Law. It was God's Testament, and his Covenant. Works, mean good works. Man worketh, and the Law worketh, in Condemning, and Justifying conservantly, but not procreantly, neither do man's 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 works 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, Liberal, and Perfect. No works justify Procreantly, to the heavenly promises, nor to the earthly.  
The wrong or false title of man to his spiritual right of franchise and alliance with God, that he 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 special regard to his Title, especially in a Right of this moment, which is divine, and concerns everlasting blessedness. The particle By doth imply a Means, and thereby doth intimate unto man, that unless on his part some Means be used, or some Act done for his reception of this spiritual and divine state, the testamentary acts of God in predestinating or instituting him thereto, may become ineffectual; as ineffectual they must needs become, unto all who despise, refuse, or reject that state; as manifest it is that too many have done, both of Jews and Gentiles; for all testamentary acts do 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 constrained, and much less of fate to necessitate; but passeth in the form of grace, to offer and tender the good will of the Testator. And the Means here understood, is the means acquisitive, or cause procreant, whereby a right is first acquired, initiated, commenced, entered and had; which means or cause is commonly called a Title.  
For a Title is that cause or formality, whereby a man's 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 impugn it, or lay a claim to dispossess 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 allege unto him the Means acquisitive or cause procreant, whereby I first acquired, entered, and had that my right, as that I had it by my Birth in inheriting it, or by my Work in earning it, or by my Money in buying it, or by my Acceptance in receiving the gift of it, than such means or cause being justly approved, is my Title, whereby I have that right, and whereby I defend my having of it. Lysias the Colonel and Governor of the Temple at Jerusalem, had a right of freedom to the City of Rome, and his title to that state was by his money: for saith he, Act. 22.28. with a great sum obtained I this freedom. And Paul his prisoner had the same right of freedom to the very same City; but Paul's right came not to him by the same title; for when Lysias made a doubt of Paul's freedom and questioned him about it, Paul in the defence of his right, alleged his title, that it was by Birth, and said, I was free borne. In man's Justification therefore, we are to consider his title, whereby he hath his right of spiritual 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 Manner 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 God's part was Gods testamentary act, in Predestinating or devising it unto man. It remaineth therefore that man's title on man's part, must be by some act of his own, whereof the Apostle determineth here, 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 means of Moses enacted in the Wilderness, for the people of Israel, containing three main heads. 1. Promises of divers blessings which God freely conferred upon that Nation, as his own peculiar people. 2. Precepts of divers duties which the people on their part were to perform, in respect of those promises; of which precepts some were Moralities containing duties natural (whereto the light of nature binds) towards God and man, as the ten Commandments of the Decalogue, and others of their nature: others were Ceremonies imposing duties positive, which had little ground in nature, but only in God's pleasure; of these the principal was Circumcision, which though it were long before enacted in the time of Abraham, yet because after long disuse, it was again 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 transgressors 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, either for the five Books of Moses, or for all the Historical Books of the old Testament, as they are opposed to the Psalms and the Prophets. But among these varieties, which of the senses ought to be taken in this or that place of Scripture, must be collected from the words annexed. In this place here it seems to signify strictly for that head which contains the precepts; yet with some reflection also upon the promises. Another distribution of the Law is into the Tables of the Law, containing the Decalogue or ten Commandments, which were kept in the Ark: and into the book 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 works of his kindness conferred upon the Israelites by way of legacies or blessings; but chief 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 own death, because God is necessarily immortal and everliving, but after the death of some other creature, who being mortal should die in his stead, to confirm and establish his Will, because all Testaments are established by death. And although among men that establishment be always made by the death of the Testator, yet God's 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 blood of Calves and Goats, sprinkled on the Book 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. Again, the Law in respect of the other two heads, viz. of the Precepts and the Judgements, was also the Covenant of God: because unto God's Will for the observance of those precepts and judgements, there was an agreement of the people's will to observe them; for to this purpose they profess their agreement, Exod. 19.8. All that the Lord hath spoken, we will do. And again, Exod. 24.7. All that the Lord hath said, will we do 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 God's Covenant most frequently in Scripture; and the Ark which kept the Tables of the Law, is commonly called the Ark of the Covenant; and the Book of the Law kept by the Priest is also called the Book of the Covenant. For this old and first Testament and Covenant of the Law, was but the crayon or first draught of God's Will, to stand in force awhile until 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 works we are to understand good works; because evil works are not works of the Law, but against the Law. And good works taken generally and absolutely by themselves, are of a larger extent than works of the Law, whereunto works are here restrained. For before the Law of Moses was enacted, those of the Patriarches, who walked in a continual obedience of God, doing all those duties which by the light of nature, or by divine Revelation, they knew would be acceptable and pleasing to him, had good works, as had Abel, Enoch, and Noah. And now since that Law is expired, they who neglecting the Ceremonies thereof, walk according to the Precepts of the Gospel, persevering in the duties thereof, have good works and may be rich in good works. The works therefore of the Law do imply two sorts of works flowing from two several Agents, which working reciprocally one upon another, are both here excluded from Justifying or making free. One sort is all works, or legal acts of man, done by man in obedience to the Precepts of the Law: The other sort is all works or legitimate acts of the Law, done by the Promises of the Law in recompense of man's obedience to the Precepts. For as man hath his works upon the Law to transgress or obey it: So reciprocally the Law hath her works and effects upon man to condemn or justify him; because the Law is not only a rule whereby man works, but is also a kind of Ruler and Actor to work upon man according to his works. When therefore the work of man is sin, a work contrary to the Precept of the Law, than the work of the Law is to Condemn, and punish him for his work; hence saith Paul, Rom. 4.15. The Law worketh wrath, i. e. It is a work or effect of the Law to punish the work of sin. And when the work of man is uprightness, a work according to the Precept of the Law, than the work of the Law is to Justify him conservantly, by continuing and maintaining that right of freedom unto him which he had before; hence saith the Law, Levit. 18.5. Ye shall therefore keep my statutes and my judgements, which if a man do, he shall live in them, i. e. He shall thereby continue and prolong his life, which he enjoyed before, secure from any violent death to be inflicted by those Statutes and Judgements; and again, Ezech. 18.9. He that hath walked in my Statutes, and hath kept my Judgements to deal truly, he is just, he shall surely live, i. e. He is thereby upright, and by his uprightness he shall continue, maintain, and prolong his life, which he had before on earth. But when again the work of man is uprightness according to the Precepts of Law, then for sound Doctrine, we must lay down this Negative, It is not the work of the Law to justify man procreantly, to create, constitute, or make unto him any new right which he had not before, to be acquired, initiated, and had by title of his uprightness; or weighing the works in the other scale, let them be referred unto man, and then though the Negative vary in words, yet the truth will be the same; It is not the work or effect of man's legal works to justify man procreantly; to create unto him the right of divine freedom by the title of his uprightness. Thus we have the meaning of the Apostles Negative concerning Justification by the works of the Law; but he writing to the Believing Jews, who knew the Law, and were well acquainted with the terms and phrases of those times, seems very concise in his expressions, sparing and couching his words as his manner is, that unto them he might not seem tedious, though thereby unto us of these times he becomes in many points 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 less to marvel, because in a manner there is the like difference of sense in the Laws that are made by man; for the remedy whereof, in all well ordered States the Courts of Equity are erected. The first sense of God's 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 only those ambiguities and doubts which fell out afterward in point of practice, wherein the Priest or the Judge was to pronounce or declare that sense which they conceived. For in vain are those Laws, which carry not with them a literal sense; because when that sense is not understood by the people, on whom such Laws are imposed, the Laws themselves can neither be approved nor obeyed.  
According to this sense of the letter, the Promises of the Law were for terrene and temporal 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 Foreign Enemy, or of a Domestic War; 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 Legal Promises: Yea the Original Promises made unto Abraham long before the time of the Law, were for the letter of them terrene and carnal; namely, the donation of the Land of Canaan, for an Inheritance to him and his Heirs for ever, and a legitimate issue of his own body that should multiply into a Nation to possess 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 be executed by the Ruler upon Offenders, were either a violent and untimely death, by hanging, burning, stoning, etc. or corporal Corrections by Rods and Whips; but their extraordinary Judgements inflicted on them by the hand of God, when the Rulers hand was corrupt or remiss, were all the miserable calamities of a wretched life, by War, Famine, Plague, and Diseases, with divers other distresses, which crossed the happiness of this life, as it plainly appears in the two forecited Chapters.  
The Precepts of the Law for the letter were terrene and carnal commandments, proportioned to the nature of the Promises, so fitted and suited to the rudeness and childishness of the Nation, that they did not much exceed the quality of humane Laws; and therefore afterward in this Epistle (cap. 4. vers. 3.9.) they will be called beggarly rudiments and elements of the world. Their Moralities or moral Precepts of the Decalogue were the least and lowest commandments, that are to be found in the Law of Nature, or rather were restraints from acts unnatural, ordained for men, not of any good, but of a bad and lewd condition; for the tables of the Law were either bars from impiety, to keep men from being Atheists, Idolaters, perjurious and profane; or they were bridles from inhumanity to curb men from being disobedient to Parents, from being Murderers and Adulterers, from being Thiefs, Liars and Deceivers; hence it is said, 1. Tim. 1.9. The Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of Fathers, and murderers of Mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, etc. Yea their general or capital Moralities, of Loving God with all their heart, and of loving their neighbour as themselves; which were the great Commandments of their Law, are to be taken in a construction accommodate and agreeable to the special Precepts of the Decalogue; for those two generals contain in them no more, than all these specials jointly 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 carnal Ordinances or Laws upon the flesh, serving either for carnal distinction to difference them from other Nations, or for carnal oblations in sacrificing the flesh and blood of Beasts, or for carnal purifications in washing their own flesh, and their ; 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 kind of Butchers, Cooks, and Laundresses.  
Lastly, the works of the Law done in duty to the Precepts thereof, were for the Letter, external and servile by a kind of eye-service, performed out of fear under the spirit of bondage. Yea the best of their works, as their Moralityes were not really works, but properly not-workes; as not to have many gods, not to worship images, not to be forsworn, not to work on the Sabbath, not to murder, not steal, not lie, not defraud; for all these and the like were mere Innocency's or abstinencies from wickedness, which make but a negative and beggarly holiness. As for any positive holiness they had little or none; for their Priests and Levites, who went for the holiest persons amongst them, until afterward the Pharisees by an Hypocritical holiness exceeded them in the opinion of the people, were acquainted with no works of kindness or mercy, though they met with a man in extreme distress by thiefs, stripped, wounded, and half dead; as Christ discovers them in the parable of the good Samaritan, Luke 10.30. etc. And yet their works, how poor soever had a large abatement or allowance, not only of all errors and frailties, but of some wilful trespasses, for which God in his mercy granted the legal favours of Expiation, by certain sin-Offerings and trespas-Offerings, which remitted only temporal penalties, and mitigated besides the rigour of the Law in exacting of those works.  
The second sense of the Law, is the mystery, mind, 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 Lawgiver for times and things future, above, and beyond the common construction, which the words and clauses of the Law afford. This mystical 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, unless God revealed it from Heaven in a way extraordinary, as privately was done in some measure unto some special persons: but publicly it was never revealed, until it was Preached and published by Christ, who was the first that did away the veil of the Law, and brought to light that true sense and mind of the Law, whereof the former sense, which even unto this day, 2. Cor. 3.15. is a veil upon the heart of the Jew, was a figure and a shadow in foreshowing 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 Celestial and eternal blessings in the Kingdom of Heaven, whereof the principal and final is a divine holiness like that of the Angels, pure and perfect without any spot or stain of sin; and the accessories to that blessed state in Heaven, are eternal life, eternal rest, eternal joy, and eternal glory, in the eternal company of eternal persons. The judgements, penalties, or curses of the Law for the spirit of it, were to be infernal and eternal 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 legal moralities and all the ceremonies (excepting only those which were especial figures of Christ) were to be refined and exalted into the evangelical moralities of poorness of spirit, pureness of heart, mourning, meekness, hunger and thirst after righteousness, mercifulness, peaceableness, and gladness under persecution; for none of all these are Counsels or advices left unto man's choice to be done or not done: but all of them are Precepts or commands enjoined by Christ, who thereupon assureth heavenly blessedness, Mat. 5.3. And unto all these, the general or capital morality is the new Commandment of Love, refined also and exalted above and beyond the legal love, yea above and beyond that love which moves and works by the Law of nature, as to love mine enemies, to bless them that curse me, to benefit them that hate me, to pray for them that despite me and persecute me, to lay down my life for my Brother, and therefore much more for my heavenly Father, whensoever a just cause shall require it.  
Lastly, the works of the Law for the spirit of it, were to be Cordial, wrought inwardly in and upon my heart, by Circumcising of my heart, by Sacrificing of my heart, by Expiating of my heart, in cutting, kill, and cleansing away the lusts, motions, and affections of sin. And the works were to be Liberal, done in the free and noble way of love, answerable to that love and kindness 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 heir to eternal blessedness. And finally, the works were to be Perfect, so exact and complete as to perform an universal and perpetual obedience to every precept, not transgressing any one at any time: so sinless and blameless that none of them should need any pardon or forgiveness: 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 works whatsoever, no not by the spiritual works of the Law. i. e. his Moralities, or moral works by poorness of spirit, meekness, pureness of heart, meekness, mercifulness, etc. being measured by the spiritual sense of God's Law, are not cordial, liberal, 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 several arguments, which are not to be here anticipated, but shall be specified in their due places; in all which he mentions works with restraint of them to the Law, but his arguments hold against works in general; and in his Epistle to the Romans he handles the very same Doctrine of works in general without any restraint of them to the Law, proving it there by the same arguments alleged here: yet because there he produceth two arguments which here are omitted, I shall therefore mention those two, and but only mention them. One is Rom. 3.27. and the same is also alleged, Ephes. 2.9. If man's title or cause procreant whereby he acquireth, or hath a right of divine alliance and inheritance with God, come by his own works, than all boasting on man's part cannot be excluded; for man doth naturally boast of his works, particularly of such works whereby he acquires some great alliance and inheritance, especially of such as would make him a divine alliance to be the son and heir of God. The other is Rom. 4.4. If man's title etc. be by his works, then by the Law of equity, heavenly blessedness becomes a debt, and is due unto him as his wages, which he hath earned by his work. Now these two respects, that man should be able either to boast of his blessedness, or to earn it, are both derogatory to the love, grace, mercy, and kindness of God; for where is God's grace and his kindness, when either I can boast of my earnings, or he is drawn to pay his debt?  
But concerning the literal works of the Law, there may hereupon be inferred these two consequences. 1. That the literal works of the Law are no title whereby a man is justified procreantly or acquisitively to the spiritual promises thereof. For if the spiritual works which are fare more sublime and more pleasing to God, make man no title to the spiritual promises, as was proved before, much less can the literal works do it, which are fare less. 2. That the literal works of the Law were no title whereby the Israelites were acquisitively justified to the temporal promises thereof. For when God gave them the Land of Canaan to possess it, he utterly disclaims their works and their uprightness from being any title whereby they acquired their right of possession; Deut. 9.5. Not for thy righteousness, or for the uprightness of thy heart dost thou go to possess their Land: but for the wickedness of these Nations the Lord thy God doth drive them out before thee, and that he may perform the word which the Lord swore unto thy fathers, Abraham, Isaac, and Jacob. The right therefore which the Israelites had to enter that Land proceeded not from their works, but descended from that right which was before in their fathers. Nay Abraham himself to whom God gave the original right to that Land, and by whose right the Israelites possessed it, had not his title to that right by virtue of the literal work of Circumcision; for manifest it is he had that right before his Circumcision, Rom. 4.11. and he received the sign of Circumcision as a seal of the righteousness of the faith, which he had yet being uncircumcised. i e. As a seal of the right or title which he had by faith; for faith is the right title whereby a man is justified, as will appear 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 ways: 1 An high esteem of God is faith, exemplified in the Ninevites, and the Devils. 2. An acceptance of God's promise is faith, Explicated, (the Nature of God's Promise and of his Precept) and illustrated 3 ways. 1 From the common definition of it. 2 From the Concurrence of it to a Promise: 3. From Examples in the Old Testament, and in the New. Faith is a Passive act, of Receiving, and Embracing, in an easy and noble manner: Yet faith hath mighty effects, yet only jurally, and of grace, and they are chief 4. 1 It enters God's Covenant of grace. that why so called: and how it differs from that of works. 2 It assures God's promise, for the possession of it, against all difficulties, exemplified in Abraham. Amen, what it signifies. 3 〈◊〉 oblige●●●oth parties, 1. God, who binds himself by his Promise, and by his Oath. 2. The Faithful who is bound by his Acceptance, which makes a Contract, and by his Baptism. 4. It justifies the faithful, as his Title, exemplified in the Old Testament, and in the New. The faithful are heirs 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 be the son and heir of God; namely, that this title is by Faith: because faith is the cause efficient, procreant, or means acquisitive; whereby the right of this state is first acquired, initiated, commenced or had; for what person soever, whatsoever act, or whatsoever thing is either a cause or a means of man's Justifying, by such person, act, or thing, a man is said 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 debar from Justifying all those acts of man which before were called the works of the Law, unto which faith is here opposed. For although the Schoolmen in their Arguments call Faith a Work, and from thence would infer, that a man justified by faith, is consequently justified by works; yet the Apostle in his arguments will not endure that faith should be a work; but makes them as contrary in Divinity, though both be acts of man, as fire and water are in Philosophy, though both be 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 Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is commonly a word of excepting, and signifies unless; and thereupon to that sense, it is generally rendered by the Romish Translators; as if the meaning of the Apostle were, that A man is not justified by the works of the Law, unless to such works he add his faith in Christ. But this cannot be the meaning in this place, for two reasons. 1. Because the Apostle argues against this assertion, and produceth several reasons to overthrow it; all which were inconclusive by admitting of that meaning. 2. Because such a sense would have made no controversy between Paul and the false Teachers of Galatia, whom he here opposeth, but would have been 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 works of the Law he should add his faith in Christ, and be justified by virtue of both together jointly. Wherefore the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not in this place signify 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 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth signify, and is Englished But.  
There is no more necessity of defining Faith, which unto man's Right of alliance with God is his right title, then there was before of defining works, which were the wrong title. For man's Justification is commonly in Scripture referred disjunctively to one of these three titles, that it is either by Birth, or by Works, or by Faith; and the Scripture doth clearly disclaim the two former titles by Birth and Works, to infer 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 seed of Abraham, are they all children; but in Isaac shall thy seed be 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 seed. And the title by Works is excluded, Rom. 3.19.20. Now we know that what things soever the Law saith, it saith to them who are under the Law; that every mouth may be stopped, and all the World may become guilty before God; therefore by the deeds of the Law, there shall no flesh be justified in his sight; for by the Law is the knowledge of sin. And therefore according to that right reasoning which is framed in a disjunction, the conclusion must needs infer the remaining title by faith; for so the Apostle concludes, Rom. 3.28. Therefore we conclude that a man is justified by faith. As therefore there needs no definition to open the nature of Birth and Works, because those things are sufficiently known of themselves, and therefore all Writers pass them over undefined: So there needs no definition to declare the nature of Faith. Because Faith is either manifest enough of itself, or sufficiently pointed out by the contradistinction of it, as it stands opposed to Birth and Works; for things contradistinct and opposite are, or should be equally known.  
Neither is there possibility, to give an entire and true definition of Faith; because Faith is a thing so indefinite and so general, 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 known, whereby to express and teach the nature of it. They therefore who define Faith to be a Confidence in God, are peccant against the nature of a definition two ways. 1. Because Confidence is a word more obscure than Faith, and therefore cannot teach the knowledge of it; for he that knows not what Faith is, will never be made to know it, by telling him that it is a Confidence; because the word Confidence is more unknown unto him, and leaves him more to seek, than 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 kind of Faith, or rather a degree of it; the like defect may be found in the word Affiance. Other definitions of faith commonly exhibited by Divines, are either so wide that they will not justify at all, or else so narrow that they will justify only under the Gospel. Yet because divine faith is an act so acceptable to God, and so desirable to be understood, I shall suitably to our present purpose (declining all definitions and other significations of the word which in divers learned Writers are sufficiently laid out) propose two Notions, designs, or cases thereof; one in general as it magnifies God, the other more particular as it justifies man: Both which added together, may serve as signs and marks to breed a competent and comfortable knowledge thereof.  
1. The first notion is this: An high esteem of God's existence, greatness and goodness, is Faith in God. For Believing is opposed to Despising; as therefore when we have a base and low esteem of the weakness and badness of any person, we are said to despise him: So contrarily when we have a rich and high esteem of that greatness and goodness which we conceive in any person, than we have faith in him; and when God is the person whom we so esteem, than we have faith in God. But although such a faith be acceptable and pleasing unto God, because it is agreeable to his will and to the truth, that he should be esteemed as he is: Yet this kind of faith is not Justifying to acquire any right unto the believer; because it is general and common to persons justified, and to some not justified; in whom this faith is only servile to breed in them fear and trembling. Such a faith was in the people of Nineveh; for at the preaching of Jonah, that within forty days Nineveh should be overthrown, the people (Jon. 3.5.) believed God, i. e. They had such an high esteem of God's greatness and goodness, of his power and justice therein included, that he could and would execute the judgement threatened against them; and this faith bred in them a fear of God, and that fear bred a Fast, whereby they declared their Repentance. And such a faith is in the Devils, Jam. 2.19. The Devils also believe and tremble, i. e. They have an high esteem of the greatness of God's Power, and the goodness of his Justice, that he can and will execute his vengeance upon them for their Rebellion; and this their faith is only servile, for it breeds in them fear, and makes them to tremble.  
2. The second notion of faith is this: An acceptance of God's promise, is Faith. The difference between God's Promise and his Precept, will clearly teach us the nature of faith and works; and consequently the true difference between them. The right to a thing and the possession thereof are distinct respects that may be transferred either jointly, both at once, at the same time, as is done in a Donation; or they may be 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 be in present. 2. That thy possession of that blessing should be future. And then according hereto, he 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 God's 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 God's promise, by turning it into a Precept, whereof the effect is compulsory and binding. But God's promise is only Invitatory to will and require thy acceptance, by calling, moving, and drawing thee thereto, in using all the gracious and proper means conducing to that end: Yet leaving thee free at thine own choice, either to accept or refuse it. A refusal or Rejecting of God's Promise is Unbelief; 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 man's will, answerable and agreeable to the will of God's promise. Contrarily, God's 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 own choice either to observe or transgress it; for in thinking so, thou destroyest God's Precept, whose nature it is to will and command thy observance, by laying upon thee a necessity thereof; yet that necessity is not fatal, but legal. A transgression of God's Precept, is sin; an observance thereof, is works; and when the works are cordial and liberal, done hearty and freely with all the heart and all the soul, than the works are Love. For works and love are acts of man's will answerable to the will of God's 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 justify: yet it will serve to enlighten our notion. For God's Precepts are his revealed word: but these because they proceed from his holiness and uprightness, are but hard words, and so hard, that when they were spoken from Mount Sinai, the Israelites could not endure to hear them, but entreated that they might hear no more of them. See Exod. 20.19. & Deut. 18.16. & Heb. 12.19, 20. And God's Judgements are his revealed word: but these because they come from his wrath and anger, are but ill words, and fare worse than the former, for they are cursed and fearful words; see the Curses of them at large, Levit. 26. and Deut. 28. But God's promise is his revealed word also; and this word because it proceeds from his love and kindness, 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 perform my good word unto you. i e. my promise for your return from captivity. If therefore an Assent to the words of God's precepts and judgements which are hard and ill words, be Faith, as indeed it is; though in effect it prove but a sorrowful and woeful faith, which can justify no man, but may convict all of sin, and condemn many to death; for it is that faith wherewith the Devils believe and tremble: much more an Acceptance of God's promise which is his good word, is faith; because Acceptance is more than Assent, and more than Consent; for it is an act subsequent unto a Consent, whereby a Consent is seconded and ratified. As plainly appears in most contracts, and particularly in that of Marriage; where after the mutual Consent of the parties to have each other, there follows a mutual 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 find fit 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 chief three; namely, the Making, the Accepting, and the Performing of it; unto all which from the first to the last, faith must needs concur in a manner as a Soul, wherewith the promise is animated and lives, and without which it expires and dies, becoming frustrate and void. 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 Faithfulness, for hence God is called faithful: because when he hath been gracious to give his faith by making a promise, he will be faithful 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, than the thing taken must needs be the same, and therefore faith also. And if the performance of a promise doth denominate him faithful who makes it, as in all good Writers and in common speech it doth: much more doth the Acceptance of the promise denominate him faithful who takes it: because the faith of the taker doth naturally precede the faithfulness of the giver, as acceptance naturally precedes performance. But if Gods Promise have any effect at all, and be not frustrated by a refusal, that effect in thee must needs be 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 coming from God, doth or should work 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 seen; for things future are not seen: yet God's 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 again designs it in the former verse.  
3. From the Examples of Faith. In the Old Testament, Gen. 15.4.5. God promised unto Abraham a Son and Heir of his own body, and a numerous Posterity, as the Stars 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. He accepted of Gods Promise in taking it; and this taking was seconded with trusting to it; for by his acceptance, he had a good ground to hope for a son, and an evidence for a son not yet seen; which ground and evidence is faith or belief: 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 express their thankfulness 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 freedom or alliance with him, to be his son jurally by having a present right of inheritance; the promise of present sanctity to regenerate thee with his spirit, to be his Son morally, by leading a holy life, and the promise of future privileges and blessings, to be his son gloriously in the final state of blessedness; as the future forgiveness of thy sins, 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 God's will, to correspond and consent to him herein? 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 be not seen, 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 belief. And though thou die before thou possess all these blessings, as certainly thou shalt and must either die or be changed before thou canst enter the possession of all: Yet thou diest in faith, because, Heb. 11.13. Thou hast seen them a fare off, and waste persuaded of them, and hast embraced them; for by these reasons the Apostle proves that the Patriarches died in faith, though they had not received the promises, i. e. Not the possession of the blessings promised.  
Hence it appears that Faith is a passion; for although it be 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 embracing that state or condition, wherein the love and kindness 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 Embracing; as Receiving the word, Luk. 8.13. They on the Rock are they, which when they hear, receive the word with joy, i. e. Believe or accept the word of God's promise; as it plainly appears by the words immediately following, wherein the Verb 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 sons of God, even to them that believe on his name; where we see in like manner that the former Verb received, is interpreted by the latter to signify believing; and Embracing the promises, Heb. 11.13. And were persuaded of the promises, and embraced them, i. e. believed them; for that act which naturally followeth persuasion, is Belief. 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 be passive, and therefore signify Unbelief; as Refusing Christ, Heb. 12.25. See that ye refuse not him that speaketh, i. e. See that ye believe him; for not refusing is receiving, and receiving is believing; and Rejecting Christ, John. 12.48. He that rejecteth me and receiveth not my words, i. e. He that believeth not in me; for of the former words the latter are an Exposition. And Rejecting God's Counsel, Luk. 7.30. But the Pharisees and Lawyers rejected the counsel of God, i. e. They would not believe or receive God's promise, which is his divine and heavenly counsel. Thou seest hereby that in making faith, all the action lies on God's part, in declaring his promise, and persuading thy acceptance: Be thou only God's 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 painful nor shameful, but most easy, gentle, and noble; for it consisteth only in accepting, receiving, or embracing his kindness towards thee, or at least in not refusing or rejecting it. So that all thy act of faith seems but this; what Gods good will would have to be firm, do but thou affirm; or unto his promise say but Amen, i. e. So be 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 be done; for from this Fiat is framed the Latin word Fides, and it may be also the English word Faith, by transposing the vowels and asperating the last Consonant; which the Licence of Etymology will well allow and doth commonly practice. Yet among Latin Authors the Latin word Fides is commonly taken actively, for fidelity or faithfulness in performing faith given.  
But although this promissory faith be a passion or sufferance for the essence of it, yet for the efficacy, it is or aught to be so strongly effectual, that in and upon the faithful it produceth mighty effects, events, and issues; as doth appear in a long list of Believers, Hebr. 11. and will appear in this Chapter, ver. 18. For a true and lively faith is somewhat like the affections of the mind, or like the diseases of the body, both which are passions, and yet have powerful and violent operations. Yet unto both these, faith is unlike herein, 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 do not actually follow, yet de jure & ex debito, according to the course of right and duty, they always ought to follow; for where they follow not, that faith to that effect is ineffectual, frustrate, void and dead. There is between faith and sin this contrariety, that as Faith is the acceptance of God's 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 less entity then to be a passion, because every sin is a privation, and most sins are mere omissions: yet such are the effects of sin, that from thence follow all the stirs and troubles on earth; as the privates miseries of distresses, imprisonments, banishments, and fearful executions, and the public calamities of war, 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 herself, 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 mind, 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 herself as she is an act of man, but from the grace of God, who to the praise of the glory of his grace, is gracious and favourable unto faith, by honouring it in that high degree, as to attribute, assign 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, do yet further illustrate the notion of it, and they are chief four.  
1. The first effect of this promissory faith is, To enter God's covenant of grace. For God's promise before the access 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 access of faith on thy part to accept it, his promise is advanced and form into a Covenant with thee in particular, whereinto thou interest 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 means of thy faith thy will is agreeable to his will touching one and the same thing to be had: and agreement of wills between several parties for the having of one and the same thing, makes up the entire nature of a Covenant, and consequently makes up thy entrance thereinto. And the covenant entered by means of this faith is the covenant of Grace; which is so called, because the ground thereof is God's grace, which moveth him to this act of kindness, in making or passing his promise unto man: and because the matter thereof is merely gracious, 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 be unto Abraham a shield, and an exceeding great reward, that he would give him a son and heir of his own body: and Abraham thereupon enters covenant with God, that he on his part did believe in the Lord, i. e. did accept, receive, and embrace those promises; here was a Covenant of Grace, because the ground of it was God's grace, and the matter very gracious. In the New Testament, Heb. 8.10. God covenants with thee by way of promise, that he on his part will put his Laws 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 greatness, goodness, and kindness toward thee, that he will be merciful to thy unrighteousness, not only to forgive, but also to forget thy sins and iniquities. If thou on thy part accept these promises by thy faith, thou thereby interest God's Covenant, and the Covenant thou interest is the Covenant of Grace, because the ground of it is God's grace, and the matter of it very gracious. Contrarily, the Covenant made with God by means of a Preceptory faith is the Covenant of works: because the ground thereof is man's duty, as he is the work 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 works, Offices, and services, which by God's 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 walk before the Lord and be perfect, upright, or sincere, and that every male child in Abraham's family should be Circumcised; here was a Covenant of works, because the ground of it was Abraham's duty, and the matter somewhat laborious for works to be done. Again in the New Testament (Mat. 5.3.) God covenants with thee by way of Precept, that thou on thy part shalt be poor in spirit, shalt mourn, shalt be meek, shalt hunger and thirst after righteousness, shalt be merciful, shalt be pure in heart, shalt be a Peacemaker, shalt suffer persecution for righteousness sake. Hear again 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 works, 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 God's promise. The promise of God, though in respect of his will on his part, it be firm, sure, and fast: yet in respect of any right or benefit thence accrueing to thee, it is neither firm, sure, nor fact, before thy faith or acceptance of it: but by virtue of thy faith or acceptance it is made stable, firm, and sure. Because that promise which Gods will is, should be stable, firm, and sure, is by thy faith actually established, affirmed, and assured; for, as was showed before, thy faith doth advance and form God's promise into a Covenant; and a Covenant is an agreement so stable, firm, and sure, that the parties agreed cannot repent, revoke, recede, or go back. And if a Consent of the parties to be married, doth make the marriage 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, firm, and sure. And this faith doth assure, not only 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 mind, 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 esteem of God's goodness and greatness, that what the goodness of his will was pleased to promise, that the greatness of his power is able to perform. For this estimatory Faith by giving unto God the glory of his goodness and greatness, doth nourish and feed up thy promissory faith into an assurance of a strong and full persuasion of God's performance; though unto thyself thou seem never so poor and dead a Creature. For notwithstanding all the difficulties, and casualties in the world that may seem to disturb God's performance; notwithstanding thy ignorance in many points of Religion that may seem to hinder it; notwithstanding thy sins of error and frailty that may seem to cross it; notwithstanding thy death and dissolution in the grave that may seem to bury it: Yet after all these, God remains constant, firm and sure, both willing and able to perform his promise, and will actually perform it unto thee. And of this assurance thou hast a precedent in Abraham's faith, which notwithstanding the deadness of his own body, and of Sarahs' Womb, was so firm, sure, and strong, that he was sure of a son, because he considered not the deadness of his body, but the goodness of God's will, and the greatness of his power, Rom. 4.19. And being not weak in faith, he considered not his own body now dead, when he was about 100 year old, neither yet the deadness of Sarahs' womb; he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God; and being fully persuaded, that what he had promised, he was able also to peforme. Hence Amen the Hebrew word for faith doth also signify verity, constancy, firmness, and sureness: Because it is the nature of faith to be true, constant, firm, and sure; not only formally for the quality of it, as it is opposed to falsehood, doubting, staggering, and wavering; but also effectively for the virtue of it, because it makes the promises of God to be stable, constant, true, firm, and sure; which otherwise, and without it, will prove frustrate and void, to be of no force or effect to him who diffides them. And this Assurance of God's promise is an effect so peculiar to thy faith, that not works but faith is ordained for thy title, to this very end and purpose, that the promise might be sure unto thee, Rom. 4.16. Therefore it is of faith, that it might be by grace, to the end the promise might be 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 forbear it; and having made it, he is not obliged to perform it, until it be accepted; for a promise not accepted, is not at all obligatory; or when it is accepted by some, he is not obliged to perform 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 mutual obligation upon both parties, whereby each is bound to the other, and therefore neither can recede or go back; whereby each becomes debtor to the other, and therefore also each is creditor to the other. Because as was showed before, by faith thou interest the Covenant of God's grace, and that Covenant is a contract of alliance, wherein God is allied unto thee as a Father, and thou unto him as a Son and Heir; and contracts breed not a single obligation upon one of the parties only, but a double and mutual obligation upon both parties, whereby each is reciprocally bound to the other. As we see in the contract of Marriage, which is the ground of all natural and legitimate alliance by blood, the man is thereby bound to perform 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 locks and binds 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 gracious debtor, to owe thee all the blessings, which he was pleased to promise; and thereupon doth oblige and bind himself to the performance; particularly to perform unto thee, all the offices of a kind, loving and gracious Father, according to thy divine alliance with him, which is the fundamental and leading promise. Because (as we shown before) an effect of thy faith is to assure God's promise by making it firm and sure; which certainly is then made firm and sure, when God is obliged to perform it, and enters bond for thy security. And God the more abundantly to corroborate this bond of his promise, doth bind it over again with the bond of his Oath, that by two immutable and irrevocable things thou mightest have a strong assurance. For thus God bound himself to Abraham, by making a promise to him, and by swearing the performance of it, and because he could swear by none greater, he swore by himself, and said (Gen. 22.16.) By myself have I sworn, saith the Lord, for because thou hast done this thing, &c, that in blessing I will bless thee. And after the space of 400. years, God acknowledged this bond, for when he gave the Israelites possession in the Land of Canaan, he therefore did it, that he might perform 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 he may perform the word which the Lord swore unto thy Fathers, Abraham, Isaac, and Jacob. For if by the Rule of Piety all persons are bound to perform their Promises and Oaths, which they swore in the name of God: Much more is the most holy God obliged to perform his Promise and Oath, which he swears by himself in his own name. See here the force and power of faith, which though for the essence it be 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 freedom is so transcendent, that he is bound by no Law, for all his Laws are bonds upon the Creature, and not upon himself, is pleased notwithstanding to be 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 claim to any estate on earth, whereof he stands not yet possessed, than the faithful have for the future possession of their heavenly inheritance; for which they have Assurance from God himself 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 faithful; 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 God's promise, thou art consequently thereupon obliged and bound, to perform all the conditions of the promise; or if there be no conditions expressed (the contrary whereof is most manifest) yet by virtue of thy faith thou stand'st bound to perform all those conditions which are necessarily employed, and all other things which natural equity and piety require to be done. Because (as was before showed) by thy promissory faith thou dost enter God's Covenant of grace; and that Covenant is a contract bonae fidei, i. e. of special confidence and trust, because it is perfected by thy sole consent and acceptance; and therefore it binds the parties contracting to perform each to other, not only those things which are therein plainly expressed in words, but also all things else which according to the rule of natural equity are due and to be done. And because the Covenant of grace is a contract of alliance, whereby God becomes thy Father, and thou his Son and Heir; if therefore there were no written Law of God in the World to specific or lay down thy respects unto him: Yet by the natural Law of piety and equity, thou standest obliged and bound to perform unto thy heavenly Father all those offices, duties, and services which are due from a Son and Heir. And the more abundantly to corroborate thy bond to these duties, thou dost bind it over again with the bond of Baptism, whereby thou takest thy death upon it, drowning thyself under the water, and rising again to a new life, to perform the duties of thy new alliance; for Baptism is not only a sign of grace received, but of a death whereinto thou art buried, and of a bond for newness of life; Rom. 6.4. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. If then thy faith oblige thee not to the duties of a son, it will disoblige God from the blessings of a Father, and he may disinherit thee for thy disobedience.  
4. The fourth effect is, To justify a man; which effect will declare the Affirmative of the Apostles assertion, that a man is justified by faith. i e. Faith is the Means or cause mediall whereby a man is made jurally righteous, to have the right of a spiritual and divine state, a state of freedom to the kingdom of Heaven, and a state of alliance unto God, to be the present son and heir 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 mind, a present right to the future Remission of his sins, the Resurrection of his body, and Life everlasting. Because God's 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 showed, 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, entered, or had. For if that Act which the Civilians call Consent, be a good title, whereby rights, interests, and claims 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 God's Covenant: because Faith is not only a Consent or declared agreement for the future taking of this Right: but it is moreover an actual acceptance by a present taking, receiving, and embracing of it.  
In the Old Testament, Gen. 15.4. God promised to Abraham a son and heir of his own body; and Abraham believed. i e. he accepted the promise; and he counted it to him for righteousness. i e. God justified Abraham, by imputing, conveying, or passing unto him a present right to the future possession of a son; and unto that right Abraham's faith was the title, for immediately thereupon his right to a son was in present, although the possession was not until twenty years after; for about so long after was Isaac borne, who was therefore called the son 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 Heirs, till about four hundred years after. In the New Testament, 2. Cor. 6.18. God promiseth unto thee, that he will be a Father unto thee, and that thou shalt be his Son and Daughter. Dost thou on thy part believe this? i. e. Dost thou accept this promise, by an actual taking, receiving, and embracing this divine and sacred alliance with God? then God counteth it unto thee for righteousness. i e. he justifieth thee, by imputing, conveying, or passing unto thee a present right of alliance to be his son and heir; and consequently a present right to all the future blessings incident to the state of this alliance. Hence the faithful are called and styled, Rom. 8.17. Heirs of God, and joint-heires with Christ. And Gal. 3.29. Heirs according to the promise. And Gal. 4.7. Heirs of God through Christ. And Hebr. 1.14. Heirs of salvation. And Hebr. 6.17. Heirs of the promise. And Jam. 2.5. Heirs of the kingdom which God hath promised to them that love him. Why are they called and styled Heirs? The reason is, because they are justified. i e. Because they have a present right to the future possession of blessedness; for an heir 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 heir of God, are things either 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 heirs according to the hope of eternal 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 mediate. Faith immediate, and mediate, whereof the Necessity, and some Examples. 2. Christ is the Author or Worker of it, in declaring Gods last Will, and in Proving of it, by his Witnesses, by his Miracles, by his Holiness, by his death and by his Resurrection. (The Jewish incredulity.) For Christ is the Executor of it. 3. Faith in Christ nominateth us in God's last Will, wherein all Believers are instituted, and all unbelievers are disinherited, and none preterited. God's 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 justify 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. Recollection.  
A limitation or restriction of Justifying faith unto Christ. For as in the former clause, works were restrained to the Law, so here faith is limited unto Christ, and consequently the faith of Christ whereby a man is justified, is opposed to the works 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 here, who doth believe: but the object of it, in whom we believe. A like phrase of speech we have, Marc. 11.22. where the Translation is faith in God, but the Original is faith of God, as is noted in the margin. So again, Act. 3.16. the Original 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 seem to argue different respects, yet generally they signify the same faith referred in the same respect unto the same person.  
If an high esteem of God's existence, goodness, and greatness, be faith in God, than an high esteem of Jesus for his existence, goodness, and greatness, that he is the Christ, i. e. that divine and sacred person who is God, the son of God, anointed for the mediator of the New Testament, is faith in Jesus Christ. And if an acceptance of God's promises, be faith in God, than an acceptance of them by the means 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 concur to perfect the faith of Jesus Christ. 1. There must be an high esteem of the person of Jesus, that he is the Christ; for to this end was the Gospel written, John 20.31. That men might believe, that Jesus is the Christ, the son of God. 2. There must be an actual acceptance of the promises from Jesus Christ; for, Hebr. 9.15. For this cause he is the mediator of the New Testament, etc. That they which are called might receive the promise of eternal inheritance. There is in the Devils 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 yield 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 believe he is their Judge, who hath power to condemn 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, either in God or in Christ; not that they want will to accept God's promises, but that they want promises to accept; for the promises of the Gospel are not ordained 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 doom to a future curse, Mat. 25.41. in everlasting fire prepared for them. And Judas 6. they now lie in everlasting chains until 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 God's 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 restrained 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 Means or Mediator of it, unto whom under the Gospel faith is restrained for four reasons.  
1. Because Christ is the Conveyer of it through whom we believe in God. For that our faith may meet with God aright, it must pass unto him in the same way whereby his promises are conveyed unto us. And God's promises come unto man two ways; one is immediately, when God himself doth by himself declare his promises; so God immediately by himself declared his promise unto Noah, for the saving of him and all his Family in the Ark from the flood, Gen. 6.18. and such an immediate promise God gave by himself unto Abraham, for a Son and Heir of his own body, Gen. 15.4. The other way is mediately, when God declares the will of his promise by the means of a Mediator or Messenger, whom God employeth on purpose to deliver it. Such was God's promise to the Israelites for their deliverance out of Egypt, wherein Moses was employed as the Mediator or Messenger to deliver it, Exod. 3.16. Such was God's promise to David by the message of Nathan, for the establishing of the Kingdom of Israel upon the seed of David, 2. Sam. 7.4. Such was his promise to the Jews by the message of the Prophet Jeremy for their return from Captivity, Jer. 29.10. Such was God's promise to Zacharias by the message of the Angel Gabriel, that his Wife Elizabeth should bear him a son, Luk. 1.13. And such are all Gods promises specified in the Gospel unto man by the message of Jesus Christ; whose Ministry is more excellent than any of the former, because, Heb. 8.6. He is the Mediator of a better Covenant established upon better promises.  
Now our faith in God must go God's way; for when his promise is immediate by himself, our faith in him must be immediate, as was the faith of Noah and Abraham. But when God's promise is mediate by the means of a Mediator or Messenger, our faith in God must be mediate, to believe in God by or through his Mediator or Messenger; for by or through the Messenger, our faith is conveyed and arriveth at God; as by or through the Messenger, God's promise is conveyed and arriveth at us. For faith in God's Messenger is faith in God who sent him; as our Saviour plainly delivers it, John. 13.20. He that receiveeths whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me, i. e. believeth in him that sent me. And contrarily, diffiding or despising of God's Messenger, is diffiding or despising of God himself; as Christ in another Evangelist tells his Disciples, Luk. 10.16. He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me, i. e. diffideth or not believeth him that sent me. For want of this mediate faith to believe in God by the means of his Messenger, God threatens a fearful judgement upon the Jews, Jer. 29.18. To persecute them with the sword, with the famine, and with the pestilence; and to deliver them to be removed to all the Kingdoms of the Earth, to be a curse and an astonishment, and a hissing, and a reproach among all Nations; because they have not harkened to my words, saith the Lord, which I sent unto them by my servants the Prophets, rising up early and sending them, but ye would not hear, i. e. ye would not believe. And for want of the like faith Zacharias was for a time strucken dumb, Luk. 1.20. because he 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 Mediator of God's Testament and Covenant with them. It was God's will that the people should believe him; for therefore he was to work Miracle after Miracle before them, Ex. 4.8. and it was Gods work, that they did believe in Moses; for therefore the Lord said unto him, Exod. 19.9. Lo, I come to thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever; where the Original hath it, believe in thee, though the nicety of Translators spare to express it. For Christ testifieth of the Jews, 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 Mean through whom it passed. And all faith under the Gospel is a mediate faith; for although it be terminated in God to settle and rest in him, as in the final object or last end of it: Yet it mediateth in Christ as the Means by and through whom it is carried and conveyed unto God. For, 2. Cor. 3.4. The trust we have to God-ward, is through Christ, and Ephes. 2.18. Through him both Jews and Gentiles have an access by one spirit unto the Father, and 1. Pet. 1.21. By Christ we do believe in God, that our faith and hope in Christ might be faith and hope in God. Hence Christ saith, that our faith in him is not faith in him, John 12.44. He that believeth on me, believeth not on me, but on him that sent me, i. e. He believeth not on me ultimately and finally, but his faith is carried through and beyond me, to determine and end finally in him that sent me.  
2. It is called the faith of Christ, because Christ is the Author or Beginner of it, who worketh it in us, who by his publishing and preaching of God's 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 be his will? Unto this query, the answer is, That Christ hath abundantly made full faith unto the World, both of his person, that he was the Son of God, and of his Message, that it was the Will and Testament of God, and consequently on his part doth sufficiently work in us that faith, whereby we 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 God's 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 counsel of his Will; and hence the Apostle calls it, Col. 1.26. The Mystery which hath been hidden from Ages and from Generations. Known it was in general 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 known. But in the last Age of the World, God nuncupated his Will unto Christ, by expressing unto him particularly the decree, purpose or counsel thereof, which in former Ages had been so long concealed. And Christ by special Commission from his Father sent into the World, revealed, published, declared, and made known that Will, to work in us our faith of it. For first he made it known unto his Apostles, John 15.15. All things that I have heard of my Father, have I made known unto you. And again, John 17.8. I have given unto them the words which thou gavest me, and they have received them; and have known surely, that I came out from thee; and they have believed that thou didst send me. And afterward he commanded his Apostles to make the same Will known 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 commandment of the everlasting God, made known to all Nations for the obedience of faith. And again, Ephes. 1.9. Having made known unto us the Mystery of his Will, according to his good pleasure, which he hath purposed in himself.  
2. The second Act whereby Christ makes faith of God's Will, is by Proving it; for as he was the Publisher of that Will to declare the matter of it: So he was the Probator to certify the verity of it, that it was the true, whole, and last Will of God. All which he 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 ways.  
1. By his Witnesses. For he had the Testimony of John Baptist, who (John 1.6.7.) was sent from God, and came for a witness to bear witness of the Light, that all men through him might believe. And John witnessed of him, John 1.29. that he was the Lamb of God, which taketh away the sin of the World. And hereof John was not an earwitness, who heard it from others, but an eyewitness, 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 Baptism, saying, Mat. 3.17. This is my beloved Son in whom I am well pleased. And his Father witnessed of him again at his transfiguration on the Mount, saying, Mat. 17.5. This is my beloved son, in whom I am well pleased, hear ye him. Hence saith Christ, John. 5.36. I have greater witness than that of John; for the Father himself, who hath sent me, hath borne witness of me. Now if we receive the witness of men for the proof of men's Wills and Testaments, as commonly we do, much greater is the witness of God for the proof of Gods Will. And if at the mouth of two or three witnesses every word shall be established: Much more shall a Will be established, when one of the Witnesses is God himself. Hence saith the Apostle, 1. John 5.10. He that believeth not God herein, hath made him a Liar, because he believeth not the Record, that God gave of his Son.  
2. By his Miracles. The signs and wonders which Christ wrought, were not bare signs but full proofs to make faith, that his message was from God. For he rebuked the winds and the Sea from a great tempest into a great calm; he cast out Devils from the possessed, and they obeyed his command; he cured the sick of diseases incurable; and he raised the dead who had lain 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 believed: much more the many marvellous and mighty works 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 been seen in Israel. And because they were so available to beget faith and belief, that, Mat. 11.21. had they been done in Tyre and Sidon, they would have repent long ago in sackcloth and ashes: or, had they been done in Sodom, it would have remained until this day. Hence Christ to make the fuller faith of his message, appeals from his words unto his works; for, saith he, John 5.36. The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And again, John 10.37. If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I in him. Hence also in Scripture, miracles are called Signs, because they are good proofs of that truth, for which they are wrought, and do naturally beget the belief of it; for every sign is a proof of that which it signifieth.  
3. By his Holiness. Christ was a person so holy, that one of his ordinary titles wherewith he is styled in Scripture, is to be called The Holy one. See Act. 2.27. and Act. 3.14. and 1. John 2.20. And that unclean spirit who knew of no holiness in himself, did openly acknowledge the holiness 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 tells 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, he was so innocent, and so sinless, that, 2. Cor. 5.21. he knew no sin. And Heb. 4.15. he was in all points tempted like as we are, yet without sin. And 1. Pet. 2.22. He did no sin, neither was guile found in his mouth. His Death was holy; for he repined not at the sentence though most unjust; he complained not at the execution, though most painful; but Act. 8.32. He was led as a sheep to the slaughter, and like a 〈◊〉 dumb before his shearer, so opened he not his mouth. But he bore all with an holy silence, 1. Pet. 2.23. Who when he was reviled; reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously. Now Holiness is a quality of mighty force to gain faith and belief to the words of a person endued with that virtue; for who would not believe the repent of that person whose holiness is so eminent, that in all his life he never sinned? will such a person forge a Will, or frame a deceit, or maintain 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 took his death upon it, that his message was from God. For when he openly acknowledged himself the son of God, that saying was made the blasphemy whereat the high Priest rend his ; and it was made the crime for which he was adjudged to die, and consequently was the cause for which he suffered the shameful and painful death of the Cross. See Mat. 26.63, 64, 65, 66. and John ●9. 7. Yet neither the shame, nor the pain 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 voice, 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 been most certainly true, the shame of the Cross, and the pains of his sufferings, would have forced him to forbear it at that time, as a saying too insolent and wholly vain, which in that ca●e could advantage him nothing. But for our sakes it was, this he would not forbear it: because he would make full faith of it, by making it in effect his last words, and witnessing the truth of it with his blood. For as that saying caused his death, so his death caused the faith of it; because among men there As no greater proof to make faith of a truth, then when the person who avers it, doth take his death upon it. And the death of Christ seconded with some miracles at it, was to this purpose so effectual, 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 proof of his mission from God, that it confirmed all the former proofs. Not that those former were not sufficient, but because his Resurrection was a special proof which Christ had singled out to take away the scandal of his death; that notwithstanding the Jews would take away his life, yet he could and would take it again, in rising from the grave the third day. For when first the faithless Jews demanded a sign of his authority, he proposed his Resurrection to oppose the scandal of his destruction, Joh. 2.19. Destroy, saith he, this temple, and in three days I will raise it up. And when he foretold his Disciples of his Passion, he always 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 been discredited and diffided. The Resurrection therefore of Christ, declared him to be the son of God, Rom. 1.4. and declared to be the son of God with power, according to the spirit of holiness, by the resurrection from the dead. It proved him to be the Judge of the world; which because to the world it seems incredible, therefore God hath made faith of it by raising him from the dead, Act. 17.31. Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. This giving assurance here, is making faith; for so is the Original, 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 form of their ordination, ordaining Mathias to be an Apostle under this form, Act. 1.22. To be a witness with them of Christ's Resurrection. And they made it the sum of their preaching; for when they began to preach that Jesus was the Christ, their main argument was, that God had raised 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 raised, your faith is vain, ye are yet in your sins. And it is the very heart of saving faith; for, Rom. 10.9. If thou shalt confess with thy mouth, that Jesus is the Lord, and shalt believe in thy heart, that God raised him from the dead, thou shalt be saved. Shall we not believe one risen from the dead? Surely the damned are not so unbelieving; for they seem to believe, that one risen from the dead, is the fittest person to gain faith and belief. 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 persuaded 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 Kingdom of Canaan? And can he not believe that Jesus is the Christ, by whom he hath a right to the Kingdom of Heaven? Can he 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 he 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 own Creed; he boasteth of Moses, and glorieth in his writings, and yet he believes not the writings of Moses; for if he did, he would also believe in Jesus Christ, John. 5.46. For had ye believed Moses, ye would have believed me, for he wrote 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 needs have an Executor, i. e. a person in the place or stead of God to perform the mind and will of God. Because the nominating or appointing 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 either is or can be rightly termed a Testament; for by the best Lawyers a Testament is defined to be a Will, wherein an Executor is nominated. Now the Executor of God's last Will and Testament is Jesus Christ, who is a person in the place and stead of God, to execute and perform the will of God. For hence saith Christ, John 6.38. I came down from Heaven, not to do mine own Will, but the Will of him that sent me, and the Will here mentioned is God's last Will and Testament; for in the next following verses he 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 again 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 be 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 principal Debtor. And again Christ professeth, that he came into the World on purpose, to be the Executor of God's last Will and Testament, Heb. 10.9. Then said he, Lo I come to do thy Will, O God; for by Gods will here is meant his last Will and Testament, even that will; whereby he took away the first Will, that he might establish the second, as plainly appears 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 God's last Will and Testament, therefore he 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 God's last Will and Testament. If Gods Will contain Promises, Legacies, and Gifts, as most certainly it doth, than the persons to whom those Legacies and Gifts are predestinated or devised must be really, truly, and certainly nominated; for otherwise neither can the Executor duly perform those Legacies, neither can the Legataries know how to claim them. It must therefore follow, that in God's last Will and Testament men are really, truly, and certainly nominated: Yet not by their proper names, nor by their surnames; but by names appellative or common. For they who are predestinated or instituted in God's will, are therein predestinated or instituted, by the appellative or common names of the Faithful 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 confess 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 eternal 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 firm and sure unto him, as if he had been nominated in Gods Will by his single or proper name. In like manner, men are reprobated or disinherited in God's Will, not by their proper or single names: but by the appellative or common names of unbelievers in Christ, and of Carnal 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 only begotten Son of God. Again, 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 die in your sins. Again, Rom. 8.13. If ye live after the flesh ye shall die. Again, Gal. 5.19. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God. And again Ephes. 5.5. For this ye know, that no Whoremonger, or unclean person, nor covetous man who is an idolater, hath any inheritance in the kingdom of Christ and of God. Hence it appears, that in God's last Will and Testament, there is no Preterition of any man, because all men are either Believers, or Unbelievers; and seeing all Believers are by name instituted, and all Unbelievers by name disinherited, therefore none are preterited or omitted.  
The reason why in God's 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 be personally and particularly nominated by their proper or single names, therefore is not only necessary, but sufficient and valid, to nominate them in general by some name appellative or common to them all; as to the Poor of such a Town, or to the Prisoners of such a Goal. For thereby every poor Person of that Town, and every Prisoner of that Goal, is truly named in that Will; not by his single or proper name, but by such a name appellative or common, as doth sufficiently certify and design 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 poor Person of that Town, may justly claim by the title of his poverty; and every Prisoner of that Goal by the title of his imprisonment. Seeing then God's last Will is a most gracious 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 Believers in Christ. By virtue of which nomination, every true Christian is certainly and truly named in God's Will, and hath a true claim to the blessed inheritance therein devised unto him.  
And the reason why in God's Will men are nominated by the title of faith in Christ, or of Believers in Christ, is, because Christ is the hypotipe, Precedent, or Pattern, according to whose right a man is justified or made to have a right. For Christ hath the original 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 original right of Inheritance, to be the universal heir of God, Heb. 1.2. In these last day's God hath spoken unto us by his son, whom he hath appointed heir of all things. And he is not the heir in hope only, to have a present right to a future possession, but he is also the Inheritor, who hath already the actual and real possession of his inheritance to be fully and finally seated therein; Ephes. 1.20. God hath set him at his own right hand in the heavenly places far above all principality and power. These rights of Christ are the precedent, image, or pattern, according whereto the Believers in Christ are instituted and nominated in God's 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 heirs of God, Gal. 4.7. Wherefore thou art no more a servant, but a Son; and if a Son, than an Heir of God through Christ. And Tit. 3.7. That being justified by his grace, we should be made Heirs, according to the hope of eternal life. And believers by being the Heirs of God are consequently joynt-heires or coheirs with Christ; Rom. 8.17. And if Children, than Heirs, Heirs 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 original, precedent, or pattern of that right which the Israelite had to the kingdom of Canaan: because that kingdom was originally given to him, with a conveyance to him and his seed. So is the Right of Christ the original pattern of that right, which the Believer hath to the kingdom of Heaven: because that kingdom was originally given unto Christ, to him and his seed. And as the Israelite became by his birth the seed of Abraham, to claim the like right with him: so the Believer becomes by his faith the seed of Christ, to claim 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 spiritual seed by Christ is also the spiritual seed of Abraham; Gal. 3.29. If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.  
4. It is called faith in Christ: Because Christ is the Person, who by our faith doth justify us. For seeing man is the person who passively is justified; therefore there must be some person, who actively doth justify him. And the principal person who doth justify man, or giveth him a present right to future blessedness, is God the Father. Hence saith the Apostle, Rom. 8.33. It is God that justifieth; and again, Gal. 3.8. The Scripture foresaw that God would justify the Heathen through faith; and again, Rom. 3.30. It is one God which shall justify the Circumcision by faith, and the uncircumcision through faith. For to this end it is, why God declares his righteousness or kindness, Rom. 3.26. That he might be Just, and the Justifier of him which believeth in Jesus. The reason why God is the principal person in justifying man, is because the promises whereto man is justified, come from God, as the Author 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 said to be God's act before the world began, Tit. 1.2. God that cannot lie, promised us eternal 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 we are made the sons of God, not by Birth, but by Will: Yet not by man's Will, but by God's 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 Ministerial Person who doth justify us, is Christ. For he also by our faith in him, doth give us our present right to our future blessedness. Hence saith the Prophet, Esay. 53.11. By his knowledge shall my righteous servant justify many; and answerably hereunto the Apostle saith, Rom. 5.19. By the obedience of Christ shall many be made righteous, i. e. many shall be justified. And Acts 13.39. By Christ, all that believe are justified from all things, from which ye could not be justified, by the Law of Moses; and according to the Apostles mind in this Epistle, we may truly add the opposite term of Justification, and affirm, that by Christ all that believe are justified unto all things, unto which they could not be justified by the Law of Moses. For hear what Christ himself saith, John 3.36. He that believeth on the Son hath everlasting life, i. e. is justified unto everlasting life; for a Believer upon the act of his belief hath not everlasting life actually, but jurally, i. e. he hath a present right to the future possession of it, which is the nature of Justifying, and hear how his beloved Disciple seconds that saying, 1. John. 5.12. He that hath the Son, hath life, i. e. hath a present right to the future possession of it, or (which is all one) is justified unto it. And again, John 1.12. As many as received him, to them gave he power to become the Sons of God, i. e. Christ did justify 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 kind and the noblest kind of Justification.  
Yet this act of Christ in Justifying us, is but ministerial unto God; for God is the Author or principal person in our Justifying; and Christ is the Mediator or Minister by, or through whom God doth justify us. Unto us our Justifying is free, because we use no means for it: But God useth a means for it, and that means is through Christ, Rom. 3.24. Being justified freely by his grace, through the redemption that is in Jesus Christ. And eternal 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 eternal life, through Jesus Christ our Lord. The Promises whereto we are justified, show the exceeding riches of God's grace and kindness: But his grace and kindness towards us is through Jesus Christ, Ephes. 2.7. That in the Ages to come, he might show the exceeding riches of his grace, in his kindness towards us through Jesus Christ. And God hath apppointed us to obtain salvation; but we must obtain it through our Lord Jesus Christ, 1. Thess. 5.9. For God hath not apppointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Hence Christ saith of his Doctrine, John 7.16. My Doctrine is not mine, but his that sent me, i. e. The Doctrine he taught was his Fathers, principally for the framing of it, and his Ministerially for the teaching of it. And he saith of his Actions, John 6.38. I came down from Heaven, not to do mine own will, but the will of him that sent me, i. e. The will he did was principally his Fathers, because it was his Father's command; but Ministerially it was his will, because he was to execute it. And he saith of himself, Mat. 20.28. The Son of man came not to be 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 Ministry, Heb. 8.6. But now hath he obtained a more excellent Ministry, by how much also he is the Mediator of a better Testament established upon better Promises.  
And the Ministerial Acts whereby Christ doth justify us, are chiefly 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 firm and sure; for it is the nature of faith to put a fiat to the promises accepted by making them firm and sure. But in a matter of such moment as is an inheritance to Heaven, it is fit that something more should be done on the promisers part, to make the promise thereof more firm and more sure, by confirming and assuring it. For a Promise may by the Promiser be revoked and voided, until by him it be 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 be to accept them, are of no force at all, until the Testament be confirmed; for until a confirmation of it, it is always in the power of the Testator to alter it at his pleasure. Now the person who makes this confirmation of God's Testament, and of the promises therein devised, is Jesus Christ; for of him the Prophet foretells it, Dan. 9.27. And he shall confirm the Covenant with many for one Week; or in the beginning of his last Week. And the Apostle testifies, Rom. 15.8. That Jesus Christ was a Minister for the truth of God on purpose, to confirm the promises made unto the Fathers. And the Means whereby Christ confirms God's 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 be declared.  
The second act whereby Christ is ministerial 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 contained; by delivering or giving us possession of that future blessedness, which by virtue of God's promise is devised unto us, and whereto by faith we have a present right or interest. For as God by the Means of Christ, doth confirm his Testament and promises; so by the same Christ he performs them; and we 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 remain on the promisers part no more acts to be done, but only these two, namely to Confirm his promise, and to Perform it. And by this latter act, all promises are finished, to have their final and last effect; for the verity or truth of the promiser, which is concealed and may be doubted in the grant of the promise, doth clearly and fully appear in the performance. Unless therefore there be a full performance of God's promise, by a future delivery and possession of that inheritance, whereto by faith we have now a present right, then both God fails of his truth, and we of our right. For when a promise is conveyed unto me in the best and surest manner, by being devised or bequeathed unto me by way of Legacy or Gift in a Will, and the Will be also confirmed: Yet if it be not performed, what benefit have I by a promise so devised? Now the person who performs the promises of God's 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 fulfiled by Christ, who thereby doth perfect the verity and truth of them, Yea Christ was raised from the dead, that he might be enabled with full power to perform the promises of our Justifying, Rom. 4.25. And was raised again for our Justification, i. e. to perform the promises whereto we are justified; for as he was delivered unto death to Confirm the promises: So he was raised again to perform them.  
The Reason why Christ doth Perform Gods last Will and Testament, and the Promises or Legacies therein contained, is because (as was before showed) Christ is the Executor thereof. It is the office of the Executor to execute or perform 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 final office (whereto the former are but mediall) is to Perform the Legacies of it. Otherwise the Faithful who are the Legataries in Gods Will and Testament, and who therein are Coheirs with the Executor, have no means nor hope to attain and possess the precious Legacies therein devised and bequeathed unto them. Because although they have their right and claim 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 rottenness unto celestial and glorious bodies, whereby to ascend into Heaven, and take possession of that Kingdom? Or what ability have the Living to transform or change their bodies earthly and mortal into bodies heavenly and immortal? Or suppose, that the Legatary hath ability to take his Legacy of himself, as in humane wills he many times hath: Yet regularly he hath no authority to do it; for if he do, he doth in many cases forfeit it. The course therefore of the Legatary is to address himself unto the Executor, to whom he must make suit for the Legacy, that in due manner he may receive the possession of it, from him who is to deliver it, according to the will and mind of the Testator. Partly because the Executor being the Mediator, or mediall person between 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 God's last Will and Testament, therefore his Office it is to execute and perform it, by delivering unto the Faithful the possession of those blessed Legacies, whereto by virtue of Gods Will they are justified. Thus Christ is the Beginner of our faith, by working in us our acceptance of God's 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 works of the Law, but by the faith of Jesus Christ, therefore we who are Jew's by nature or native Jews, 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. We who before the coming of Christ did believe in God; for before the coming 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 carnal Privileges, and have accounted them but loss, that we might gain the promises and privileges which come by Christ. For because God's former Will and Testament, whereof Moses was the Mediator, is now expired; and that God is pleased to declare a new Testament, whereof Jesus Christ is the Mediator; 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 works. 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 we might be justified by the faith of Christ] The final cause, end, or effect of our belief 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 God's last Will and Testament. For if it be true, as it is, that faith is the Means 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 means of our faith we might be justified. And because of that Will and Testament wherein we are Justified, Christ is the Mediator, by whose means we have our present right to those blessings, and by whose means we shall enjoy the future possession of them; therefore our faith is limited 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 Author 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 Holiness, his Death and Resurrection. 3. Because faith in Christ is the Title or appellation, whereby we are instituted or nominated in God's last Will and Testament, which is a Testament, ad pias causas, wherein Christ is the Precedent or Pattern according to whose right we are made to have our right, in being made coheirs with him. 4. Because Christ is the Person who by our faith doth Ministerially justify us, by Confirming unto us Gods last Will and Testament; and by performing unto us the promises thereof; for of God's last Will Christ is the whole and sole Executor, to publish, prove, and perform it.  
And not by the works of the Law.] Seeing the title whereby we are justified, is our faith in Christ; therefore all title by the works of the Law, is hereby excluded; for where two titles unto any right are incompatible, and cannot stand together, he that claimeth by the one, must necessarily relinquish the other. No works therefore of the Law (in what sense soever we take it, whether in the literal sense as it was delivered by Moses and understood by the Israelites; or in the spiritual sense, as it was declared by Christ, and is now understood by the faithful) are of that efficacy and virtue to make us a true title whereby to acquire and have a true right and claim unto heavenly blessedness. And consequently seeing the final 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 literal works of the Law, but wholly 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 useful, is utterly infringed, canceled, and void.  For by the works of the Law shall no flesh be justified. 
The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek which is here rendered For, being a Conjunction causal, doth plainly show, that the truth of this clause is the cause or reason of that truth which was delivered in some former clause. For the principal Doctrine of this whole epistle concerns the title, whereby a man is justified; which for the clearer evidence thereof, the Apostle delivers bipartitely in two several 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 business is to produce arguments or reasons for the confirmation and proof of these two several assertions: but first he gins with the first, which is the Negative, that A man is not justified by the works of the Law. And this Negative he proveth in the following verses of this chapter by three several arguments or reasons, whereof the first is contained in this clause: For by the works of the Law shall no flesh be justified.  
No flesh.] i. e. No living man, whose life is mortal. For to call man flesh, is an Hebraisme, to put man in mind of his mortality; because seeing he is framed of flesh and blood, which are materials but weak and frail, therefore he must needs decay and die. Be justified. i e. be declared upright. No mortal man, whose life is tried by the Law, shall by his work in observance thereof, be found so complete and perfect, as to be pronounced upright and sinless. For his works shall never appear so cordial, so liberal, and so perfect, as to have performed an universal and perpetual obedience to every Precept of the Law in every sense thereof, without transgressing any one at any time. Formerly it hath been showed, that the word Justified hath in the Scripture several senses; the Apostle therefore having in the former parts of this verse taken this word in a jural sense, for the imputing or conveying of a right, interest, or claim, doth now in this last clause take the same word in a legal sense, for declaring or pronouncing upright, innocent, or sinless. For when a word doth bear several senses, and the Apostle hath expressed it in some one sense, he loves for the greater elegancy, to repeat the same word again in another sense, if the matter will admit it, as here it will and doth; for otherwise we fail of the Apostles intent, and lose all the force of his argument. If therefore in this last clause of the verse, the word Justified be taken in the very same sense which it carried 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 works of the Law; how can this be a reason or proof, For by the works of the Law no flesh shall be 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 be a pregnant proof of the former, and consequently it will excellently suit with the scope and mind of the Apostle. And the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which elsewhere is constantly rendered Because, doth both require and enforce this sense.  
And that this Proof or reason may carry the greater authority for the confirmation of his former Negative, he seems 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. Do not arraign me before thy Tribunal or Seat of Judgement, to try my works by the rigour of the Law, and then to handle me according to my deserts; For in thy sight shall no man living be justified, i. e. Because if thou in thine own person or before thyself shalt take the cognisance of any man's works, to examine them throughly by the rule of thy Law, and to give sentence upon him according to his works, no man living can by thy mouth be declared or pronounced upright or innocent. So that Paul hath in a manner explained the sense of David's saying, in adding these words, by the works of the Law. The reason therefore whereby the Apostle argues here, seems to run thus. If a man will be jurally justified by the works of the Law, i. e. If he will claim from God a present right to the future Inheritance of Heaven by the title of his works; then God entering into judgement with him, and in the sight or knowledge of God, he must by his works be legally justified, i. e. He must be declared or pronounced upright and innocent, never to have been an offendor against any Law of God. For supposing but not granting, that it is an effect or work of the Law, to Justify a man jurally, i. e. To give him a present right to the future Inheritance of Heaven: Yet certainly the Law cannot produce this effect, but only in those, who by the works 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 be found an offender or peccant against any one Law of God, then in that case the effect or work of the Law upon him, is to Condemn him, by imputing unto him a present guilt of a future punishment; which is an effect quite contrary to that of jural 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 work of the Law, to bring the punishment of death upon every transgressor of it; though he offend but in some one point of it, as it is expressed, Jam. 2.10. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, i. e. He that offends against one single Law, whereof the penalty is death, is in as bad a case, as if he had offended against all; for by the breach of that one Law he is guilty of death; and of more punishment he could not be guilty, if he had been guilty of breaking all the rest: Because death is a final 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 been legally justified, i. e. declared upright and innocent; for in this sense Paul testifies of himself, Phil. 3.6. that touching the righteousness which is in the Law he was blameless; not that he was blameless in the sight and knowledge of God; but in the knowledge of men, and of his own conscience, in that neither himself, nor any other man could justly lay any legal blame unto him: and in this sense God himself testifies of Job, Job. 1.8. that he was a perfect and an upright man: yet God's 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 himself doth afterward disclaim: 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 commandments and ordinances of the Lord blameless. 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 sinless, and blameless, 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 contained in the law, were a law unto themselves: and such are the Jews declared, who rested in the law and made their boast of God. See Rom. cap. 1. and cap. 2. per totum. Yea the Jews are declared in no wise better than 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 guiltiness is, because all have sinned, Rom. 3.23. For all have sinned and come short of the glory of God. But the final or last end of that Declaration is, that man's right to the inheritance of Heaven should come by promise and gift, and his title to that right should be by faith of Jesus Christ, Gal. 3.22. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ, might be given to them that believe.  
Therefore (to add the Conclusion) no man living shall be jurally justified, i. e. Shall have a present right to the future estate of blessedness, by the title of his works. The sum of the Apostles argument is briefly thus: If a man have a right to everlasting life by the title of his works, than he must by his works in the sight of God be declared upright: But no man living can by his works in the sight of God be declared upright: Therefore no man living can have a right to everlasting life by the title of his works. This is the debility of man's works, if we consider them as a title whereby he acquires and hath that right: But if we consider them as a tenure whereby he preserves and holds his right, than 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 we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the Minister of sin? God forbidden.  

Sense.  
Found sinners.] i. e. Found continuers in sin.  
Is therefore Christ.] i. e. Himself and his Doctrine?  
The Minister of sin.] i. e. One that gives occasion and licence unto sin, even unto impiety and wickedness.   

Reason.  
These words are, and well enough may be translated interrogatively: But (as I conceive) they are rather to be understood illatively, thus. But if while we seek to be justified by Christ, we ourselves are found sinners, than it will necessarily follow, that therefore Christ is the Minister of sin. An objection. Yet whether of these two ways soever we take them, they contain an objection, which would seem to weaken and cross the former Doctrine about Justification by the faith of Christ, and not by the works of the Law; for against that Doctrine some men did or might argue thus. Ye that are Jews by nature seek to be justified, i. e. ye seek a state of divine liberty or freedom, whereby ye have a present right to the future possession of heavenly blessedness, whereof one particular is, the Pardon of all your sins past, present, and to come. And ye seek this right by the title of your faith in Christ, i. e. By your high esteem of him for the son of God, and by your acceptance of those promises wherein he gives this divine state. And ye make this faith your sole and only title, excluding all works of the Law from any concurrence therewith. But while ye have this present right to blessedness, and seek the future possession of it by faith only, whereby ye are certain and assured of it; then hence it will follow, that in the mean time ye may continue in sinfulness, living in all kind of licentiousness, as the sinners of the Gentiles lived before their access unto Christ. And it seems ye make account to live thus; because ye speak so much against the Law, which would bridle ye from sin, and because ye disclaim the works thereof from being any part of the title, whereby ye acquire this right, restraining your title to faith only. And in case you do live thus by continuing your life in sinfulness; it will thence further follow, that Christ who gave you this liberty did thereby give you a licence to sin, and consequently did open a door and minister an occasion to all wickedness. For the word Sin in this place must be understood, not generally for any small degree of sin, by way of error or frailty (for in such sins the faithful do, and cannot but continue in this life;) but specially and eminently for a high degree and constant course of wickedness and lewdness, as Perjuries, Murders, Adulteries, Thefts, etc. from which sort of sins all that are truly faithful, may and must abstain in this life.  
This Objection against Justification by faith only, without works, was much pressed, and frequently urged; as may appear 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 several 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 mean those Judaizing Christians, who in their zeal unto God's 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 works of the Law were the entrance and the way unto faith in Christ; and consequently they urged the works thereof, principally Circumcision to be retained by the believing Jews, and to be imposed upon the believing Gentiles, as things necessary to Justification, and salvation; as it appears Acts 15.1. And these Judaizers did by virtue of this objection spread their false Doctrine against Justification by faith only, in the Churches of Judea, of Syria, of Galatia, and of Italy; for in the Epistle to the Romans we find the Apostle copiously refelling this objection; and we find the like in the general Epistle of St. John. The Matter of this objection contains two inconvenient or absurd Consequences, which the urgers thereof conceived would necessarily follow upon the Doctrine of Justification by faith only without works. 1. That then Believers would take occasion to continue in all kind of sin and licentiousness. 2. That thereupon Christ would become the occasioner and minister unto all sin and licentiousness. By which two Consequences they would conclude, that the Doctrine of Justification by faith only, without works, was ungodly: because that Doctrine whatsoever it be, must needs be ungodly, from whence there will necessarily follow ungodly consequences.   

A general Answer.  
God forbidden.] A general 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 only without works. And this denial is not a bare and naked negation, which only 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 be rationally collected from the former Doctrine of Justification. The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. never be it so; which word is a form of Supplication or prayer unto God against some future and fearful evil, that God would divert and cross the access of it. For it is equivalent to the Hebrew Chalilah, and to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are the expressions of a mind highly disdaining and abominating. And it is opposed to the Hebrew Amen. i e. so be it, and to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. God grant it; which contrarily are forms of Application, & benediction, that God would approve and confirm with his fiat some present, or future good, the blessing whereof we earnestly wish and desire.    

VERSE 18.  

Text.  For if I build again the things which I destroyed, I make myself a transgressor.  

Sense.  
Build again.] Viz. By my acts of sin and lewdness 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 sin, I exstinguished, upon my Justification by faith, whereby a new state was created unto me.  
I make myself a transgressor.] i. e. I become a very sinful sinner, who after pardon relapseth: and it is not Christ who makes me so, but I make myself 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 contain a Reason, why he so disdainfully denied the consequences, pretended in the former objection, carrying withal particular Answers to those two particular Consequences. To the first consequence, that Men justified by faith of Christ only, would continue in all kind of sinfulness; he Answers, Men must not build again 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 ministering of grace; but they make themselves so, by abusing the grace which he hath ministered.  
The Phrase of this Answer, By building again things destroyed, seems to be a Proverb; which argueth in a man, not only 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 pains, to compass a matter which makes his condition a great deal the worse. For building is an action very painful 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 sudden change of the person from the third to the first, the Apostle translates the subject of the point in debate, and attributes it unto himself. Because the matter being somewhat odious and offensive, he would qualify and temper it by the modesty of his discourse, by speaking that in his own person and of himself, 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 himself was such a person, and the objection itself 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 himself, sometime really that person which indeed he was, as here he doth, continuing so to the end of this Chapter: and sometime verbally by way of fiction, that person which indeed he was not; as he doth Rom. 7.7. through a great part of that Chapter; where in his own person he speaks 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. he changeth again, and in his own person speaks of himself according to that condition wherein he then was.  
The Scope or purpose of this Answer is this, that By virtue of my Justification I may and must mortify and destroy in myself the acts and lusts of sin. For this work 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 work 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 sinful sinner, in abusing the pardon and grace of God in building again my state in sin, and in binding myself over to eternal death. And the guilt of this my sinfulness lies wholly upon myself, and not upon Christ who justified me; 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, keep up my divine alliance with him, and at last, give me eternal life, than indeed he might be accounted the minister of sin. We may hereupon easily collect, that in this Answer is comprised and couched in a manner, the sum of the whole sixth 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 main Argument, this Epistle to the Galatians is of that to the Romans a kind of Breviat; as by the collation of many passages in both may plainly appear.   

Comment.  
My justification destroys my state of sin, & how far: But relapse into sin destroys my Justification, & how far: and makes me a foul sinner, (Transgressor is opposed to the Justified.) yet Christ is no cause of it, but I myself am the cause of it, by two defaults. 1 By my unfaithfulness in not performing my promise. 2. By my unthankfulness, in not loving and honouring God for his kindness. 4 Consequences. 1 Jusification is mutable, not necessarily, but contingently. because it is conditional. from the very nature of it: Yet every sin destroys 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 works, which justify conservantly. as James affirms, and Proves by Reasons, By Similes, 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 works by James? Both easily reconciled; For both teach consequently, and both temperately. by the rule of Charity. 4. Good works 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 supernatural. and Justify conservantly, which is testified, and exemplified, and justify finally.  
FOR if I build again, the things which I destroyed.] The state wherein I stood before my Justification, was a state of sin, a base, low, and terrene state of spiritual bondage, whereby I was a stranger to God, a slave to sin, and the son of death. For I was not only Calamitous, or a quasi-sinner, tainted by the attainder of Adam: But I was a transgressor against the rules of Gods written Law; and I was improbous, and many ways peccant against the rules of equity and morality. But upon my Justification my state of sin was destroyed and extinguished. For my Justification doth erect and build unto me a state quite contrary to the former, namely, a state of Right, which makes me jurally righteous, to have a divine right, a high, noble and heavenly state of divine liberty and alliance, whereby I am made a Freeman of Heaven, in the best and highest degree, to be the Son and Heir of God. When a Slave is enfranchised, his state of slavery is thereby extinguished: So when a Sinner is justified his state of sin 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 sin are not destroyed in facto esse; for I find in my soul that they still remain and struggle in me, and by some of them I am sometime worsted. And yet again 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 actual destroyed; for their dominion and power is already destroyed; so that they cannot (as formerly they did) overmaster and compel me to the acts of sin. And the work of their destruction in fieri is designed unto me, as my service to righteousness unto holiness. For unto this work Christ who justified me by my faith, doth thereby oblige me; and unto this work Christ who sanctified me by his spirit, doth thereto enable me.  
But after my Justification, if through the subtlety of Satan, or through the pravity of mine own soul, I shall suffer myself to be persuaded, that either there is no bond upon me, or no power in me to perform this work of mortifying and destroying the passions, motions, and lusts of my sin, and thereupon shall either neglect this work, or fall to a work quite contrary in serving the passions, motions, and lusts of my sin, unto the acts of sin; not acts of ignorance and infirmity, but of Malignity or wickedness (for these three kinds or degrees of sin must always be noted and discerned;) Then by my sinful acts I destroy my state of Justification; which although by good works I could never build, yet by evil works I may destroy; for by them I dedignify and make myself unworthy of it. Yet by them I destroy it not for the seed and root of it; for this shall always remain a truth, that I had once a divine liberty and alliance, whereby I was a Freeman of Heaven, and the Son of God; and possibly before I die, I may recover this state again. But by sinful acts I destroy this state for the fruit, benefit and privileges of it: for during that condition I shall never enjoy that future estate of blessedness, whereto I had once a present right; nor shall I ever possess that inheritance whereto I was once a co-heyre with Christ. For my faith which was lively and effectual to procure my present right to blessedness, doth by my evil works become dead, void, 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 Kingdom of God; and he chargeth me to Be not deceived; neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God. And the same Apostle hath told me, Gal. 5.21. that they who do the works of the flesh, shall not inherit the kingdom of God. And this I know, Ephes. 5.5. that no whoremonger nor unclean 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 vain words etc. And by my sinful acts I destroy not only my state of Right, but moreover by them I build again my state of sin; for one sinful 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 foul, is enough to cast me into the state of sin.  
I make myself a transgressor.] By building again my state of sin, I become a transgressor. i e. an exceeding sinful sinner, and a triple 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 wilful relapse into that state of sin, which he had graciously pardoned. For the word Transgressor is not here 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 draws upon himself the guilt of his sin, and binds himself over to the punishment of it, without all hope of remedy by the ordinary course of God's mercy. For the transgressor here is opposed not only 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 traitor 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 fellow to myself, to rob myself of all my right to eternal life, and cast away myself to eternal death? For doth not the Law of Nations teach me, that by such facts as these, any estate becomes forfeit? and doth not the light of Reason teach me, that if my Tenure fail, my estate must needs escheat? And doth not the sacred Scripture teach me, that my last state in sin is worth than the first? For doth she not plainly 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 sin: but a certain fearful looking far of Judgement and fiery indignation which shall devour the adversaries? And again, 2 Pet. 2.21. that it had been better for me, not to have known the way of righteousness, then after I have known it; to turn from the holy Commandment delivered unto me? Doth she not clearly declare this unto me by the horrid and loathsome comparisons of a house haunted with an unclean spirit, who being cast out, and readmitted, doth re-enter with seven other spirits more wicked than himself? Luk. 11.24. Of a Dog licking up his vomit again; and of a Some, 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 he that makes me a transgressor. For the right of Impunity or forgiveness of sins, which is one of the Privileges whereto Christ justified me, gives me no licence 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 Privilege in faults only, such as are ignorances' and infirmities: but excuseth him not in crimes, such as are malignities, wickednesses, and wilful misdemeanours. But if the son will abuse his Privilege of Impunity, and shall thereupon run into presumptuous and wilful offences: can we charge the Father as the Minister to his sin, that he 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 be said of a Malefactor, who after pardon relapseth into the same or the like crime, whereby his offence is highly aggravated; can we charge his relapse upon the Prince, who in mercy granted the pardon to him? Or when a bondslave, whom his Lord hath enfranchised, shall afterward sell himself 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 me a Transgressor; for my transgression is wholly against his will; against the will of his Precepts, wherein he forbids it, and against the will of his Judgements, wherein he threatens it with eternal death. And my transgression is wholly against his deeds; for in Justifying me by faith, he hath strongly obliged me against it; and in sanctifying me by his holy spirit, he hath sufficiently enabled me against it. What greater provision can Christ possibly make against my transgression? What greater obligation from it, could he lay upon me, than the menace of eternal death in case I commit sin; and the promise of eternal life in case I refrain and destroy it in me? What greater ability in this life can I have to refrain and destroy it, than the Power of his holy spirit always resident in me to enlighten, strengthen, assist, and secure me against it? But on the contrary, if upon my continuance in sin, Christ should promise to continue unto me my right of inheritance to blessedness, and accordingly should afterward settle me in the possession of it; then certainly he makes me a transgressor; and may thereupon be justly accounted, not only the Minister of my sin, but also the rewarder of it. It is therefore no other but myself, who by reason of some default predominant in me, do wilfully on my part make myself a transgressor; and that default seems twofold.  
1. My unfaithfulness; not that I have no faith; for than I could not be 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 God's infinite kindness in giving me a right to eternal blessedness: And it is assisted and enabled by God's holy spirit wherewith he sanctifieth, enlighteneth, and strengtheneth me to perform the works, duties, and services suitable to my faith, and worthy of that divine alliance and inheritance, whereto God by my faith hath admitted me. For what greater strength more can possibly be added to my faith, than such an infinite engagement, and such a powerful 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, whereto I am justified. But I will not give it life and efficacy actively, to Perform those Precepts and Conditions of Gods Will and Testament, whereto I am sanctified, that it may become a faith working by love. Hereby it comes to pass, that my true and strong faith comes not to be a lively, active, working and effectual faith: But remains a dead, idle, lazy, and slothful faith; and this deadness, idleness, laziness, and slothfulness of my faith, is the unfaithfulness of it.  
For God promiseth unto me a present right of divine alliance and inheritance to be his Son and Heir to eternal blessedness; and I by faith Accept this promise, and am thereupon actually in that divine state of a Son and Heir to God. This Acceptance is my passive or taking faith; and by this acceptance I do again on my part repromise unto God, that I will perform the works, duties, offices, and services of a Son and Heir, to love, honour, and obey my heavenly Father. This promise I certainly 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 me, though my tongue and heart be never so silent. And the state of a Son and Heir wherein I stand, doth naturally engage and oblige me, not only to make this promise, but also to perform it. For he that accepts of any beneficiary state or condition, doth ipso facto, thereby promise to perform the works, 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 be neither expressed nor minded; and the Law of nature and equity doth oblige him to perform it, though there be no written Law to enforce it. Seeing experience teacheth me, that there are promises, obligations, and engagements, as well natural as civil, and as well  as express. Now, if my faith be not lively and active to perform 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 slothful, that she will not, or doth not perform it; this non-performance of my promise to God, is the unfaithfulness of my faith; and this unfaithfulness is one default, by reason whereof I come to make myself a transgressor against my Justification.  
2. The second default is my Unthankfulness, or rather my ungraciousness, which is but the Latinisme of unthankfulness; saving that in my apprehension of the word, it noteth an aggravation, and soundeth a high degree of unthankfulness. Especially if I consider the greatness of the Blessing which I have received, and the greatness of the person from whom I received it; for to prove unthankful to God for his grace, what can this be else, but extreme ungraciousness? God hath given me a state of divine alliance and inheritance to be his son and heir to eternal blessedness. And this state he hath given me most freely, out of his mere love and grace, without any desert of mine, without any desire of mine, without any motion by me made, or any act by me done, saving my faith to accept it. What an infinite blessing is here, improved and exalted with infinite kindness? for what greater blessing could God confer upon me? and how could he confer this with greater kindness?  
Certainly this blessing accompanied with such kindness deserveth my thanks; and those not only verbal, to give God good words, by acknowledging this blessing, and singing praises to his Name, but real thanks by the works, duties, offices and services of a son, to love and honour my heavenly Father, who hath so much loved and honoured me. For what less thanks than these can I return? Seeing I have nothing else worthy of him; nor nothing at all but what was his before, and came from him. Yea, even my works of loving and honouring him, proceed from him; for he by loving and honouring me, hath begotten those works in me, and deserved them from me; he hath obliged me to them, and enabled me from them. Should an earthly Prince give, or but promise me some temporal estate, incomparably short of God's kindness, what duties, offices, and services, would I deny to such a Prince, thereby to express my thankfulness to him? If therefore to the King of Heaven who hath so much loved and honoured me, as to make me his son and heir, I will not or do not perform the duties, offices, and services of a son, to love, honour and obey him with all my heart, and all my soul, this non-performance is extreme unthankefulnes; and this unthankfulness or rather ungratiousnes is another default whereby I come to make myself a transgressor against my Justification. Hence there appear unto me these 4 following verities.  
1. My state of Justification is mutable.] It is in itself a state firm, stable, and permanent; and the firmness thereof is not only durable, but may and should be perpetual. Yet the firmness thereof is casual, and may be not perpetual; for during my natural life, and before I die, 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 return. But the mutability thereof is possible; for manifest it is, that it may be not defeated and not destroyed: because God hath given me the state of a son and heir by way of perpetuity for ever, to continue not only for my life, but after death. When I am dead and dissolved into dust, God still remaineth my Father and my God; for he acknowledgeth himself the God of Abraham, Isaac, and Jacob, who are long since dead. And from the Dead he will raise me at the last day, to put me in possession of that inheritance, whereto I am now an heir. For as Marriages, so also Alliances are states not temporary for term of years, but of perpetuity for ever. Hence in the family, the son differs from the servant several ways, 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 again on the other side, it is as manifest, that my state of Justification may be defeated and destroyed: Because this latter possibility is necessarily consequent unto the former; for if it be a truth that my state may be not destroyed; then and therefore this also shall be true, that it may be destroyed. Otherwise how can I build again my first state of sinfulness, which once I had destroyed? How can I make myself a transgressor against my Justification? How can I have a first and a last estate, which are both evil, and the last worse than the first? But I find 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 making himself a transgressor against his Lord, hath forfeited that estate. That many a woman who was married for life, till death should departed her husband and her; and yet by making herself a transgressor against her husband, hath been divorced and lost her dower. That many a son who was Heir apparent to his Father's estate; and yet by making himself a transgressor against his Father hath been disinherited. And that the like is possible concerning my state, the Scriptures teach me three ways. 1. By serious Exhortations to take heed of making myself a transgressor. 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 myself so. See Mat. 12.43.44. and Heb. 6.4. and Heb. 10.26.27. and 2. Pet. 2.20. 3. By several Examples of persons who have made themselves so; as Aaron, David, Solomon, the whole Kingdom of Israel, and the Nation of the Jews. Which Examples do necessarily conclude, that my transgression is possible, and my Justification mutable: Because of a thing impossible, it is impossible there should be any example.  
God's donation of my present right to be his Son 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 conditional; and that condition runs upon my good behaviour, modo bene me gesserim, that I behave and carry myself as becometh the son and Heir of God; for this Condition is sufficiently expressed in God's last Will and Testament. Or supposing, but not granting, that in God's Testament there is no mention of any such condition: Yet such a Condition must be understood; because the very nature and equity of the thing requires it; and the state of a Son and Heir wherein I stand, doth necessarily draw this duty with it, and so bind me to it, that for non-performance thereof my state may be destroyed. Yet every trespass will not the facto destroy it: because God will forgive me a thousand faults; for he that commands me to forgive my brother (offending against me and repenting) 70. times a day; he certainly being my Father will upon my repentance, forgive me more times in all my days. And upon this condition he commands me to pray unto him for the forgiveness of my trespasses, and in case▪ I forgive other men theirs against me, he promiseth me the forgiveness of mine. For because I am his son, therefore I am not under his Law, but under his grace, i. e. God will not deal rigorously and strictly with me to reject, or to punish me for every trespass like a slave who is under the Law and pleasure of his Lord; but he will use me mercifully and kindly to correct me in measure, or to forgive me like a son, who is under the love and grace of his Father. Yet his forgiveness must not licence and move me to offend, but must restrain me from it, and move me to fear him. Hence, Psalm. 130.4. There is forgiveness with God; not to this end that he may be offended, but to this, that he may be feared; for the more kind any Father is, the more should the son fear to offend: Because the greater is his trespass in case he offend. And as a kind Father is grieved to disinherit his incorrigible son: So when my transgression becomes presumptuous and incorrigible, my heavenly Father is grieved to reprobate me and decrees it not but in his wrath. For thus he dealt with the Israelites, Psalm. 95.10. Forty years long was I grieved with this Generation, and said, it is a people that do err in their hearts, and they have not known my ways; unto whom I swore 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 whereby I may continue, preserve and hold it. As my state had a cause procreant, or means acquisitive, which was the title, whereby I acquired, initiated, and had the right of it: So also it further needs a cause conservant, or means retentive, whereby the right already acquired, entered, and had, is continued, preserved, and held; which cause conservant, or means 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, remain, 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, accrueing either unto myself, or to some other: being many times a means or act different from the former means 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 Ministry; and his title to that state and right was his Reception thereof from Christ who collated it upon him, as he fully declared in the first Chapter of this Epistle. But the Tenure whereby he held that state, was the Preaching of the Gospel; for to this use he must apply his Ministry: Because saith he, 1. Cor. 9.16. A necessity is laid upon me, yea woe is unto me, if I preach not the Gospel. So the Tenors whereby most estates in Lands are held here in England, are some services either certain or uncertain; as Serjeanty, Escuage, and Socage, which either are, or may be termed Court-service, War-service, and Plough-service.  
Now because states and other rights are in this life transitory and defeasable, to come and go, to be had and lost; therefore when I have a state, I must use the means to hold it, lest I lose it. For in vain I use the means of a title whereby to constitute and have my state of Justification, If I use not also the means of a tenure, whereby to continue and hold it. And in vain 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 means; viz. not only the means procreant or title whereby my state is constituted, acquired, or had: but also the means conservant or Tenure, whereby my state is continued, preserved, or held. Because I am truly said to be justified, as well by the tenure whereby I continue and hold this state, as by my title whereby I acquire and have it. For all states whatsoever, not only jural but natural, of all creatures whatsoever, whose existence hath any duration, do necessarily require a cause conservant, means retentive or tenure, whereby they may be continued or preserved to abide and remain in being; for otherwise their state would not be permanent at all, but actually transient and suddenly pass away. Yea the Earth itself whose state above all other elements is most firm 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 suddenly in a moment run to ruin. 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 me most precious, and consequently the loss of it, becomes most grievous.  
3. The Tenure whereby I am justified, is works. I am not afraid to express this verity in these words, because the phrase Justified by works, is the express saying of the Holy Ghost. For, Jam. 2.24. This Assertion, that A man is justified by works, and not by faith alone, is the language and word of God, as well as this, that A man is not justified by the works 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 she proposeth both, and presseth both, insisteth upon both, confirmeth both by several arguments, and illustrating both by Similes and examples. And therefore I cannot use such partiality, to be so earnest for either, as thereby to be against the other: but I must maintain them both, and maintain both for current doctrine to be duly taught in the Church of God. Because both in their due senses are infallibly true, and of great consequence, as well to magnify God's grace, as to edify 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 do not rightly divide the word of truth: But I rather make that right-downe division, which Paul himself 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 original existence and beginning; or whereby my state of divine alliance and inheritance to be the Son and Heir of God, is acquired, commenced, and initiated. So my works are the Tenure whereby I am justified, viz. conservantly and retentively, i. e. Whereby my Justification is continued, preserved, and maintained, to abide, subsist and remain in that existence, which originally it had by faith; or whereby my state of divine alliance and inheritance is prolonged for my final continuance to be the Son and Heir of God; until such time as I possess and enjoy that inheritance in heaven, whereto I am now the heir and have a present right. For that the verb Justify (as also many others of the like nature) doth consignify these two kinds of efficiency, namely procreant and conservant, hath been formerly showed. And by works I understand good and holy works; for if the works which unjustifie me, by building again the state of sin which I destroyed, are evil and sinful; then the works which sub-justifie or support my state of justification must needs be good and holy. For seeing my Justification, which procures unto me a divine alliance to be the son and heir of God, is a state of sanctity and holiness; what can be more suitable, convenient, and comely, then that a holy state should be preserved by holy works?  
In this sense James affirmeth, that A man is justified by works and not by faith alone. Which assertion he proves three several ways. 1. By two reasons, whereof one is, Because faith without works is dead. i e. the act of faith in justifying is frustrate, void, and of no effect: as a Bill, Bond, or other writing whereto there is no hand nor seal. For a man justified by faith, if his faith be not seconded by works to continue and maintain his Justification, he shall never possess and enjoy that heavenly inheritance, whereto he was by faith justified; and his faith falling of this effect, is therefore void or dead. The other reason is, Because faith working with works, is by works made perfect. i e. faith alone by itself is a thing imperfect and ineffectual; for in Justifying, it doth but commence, begin, and enter the state of Justification, and consequently it createth but an imperfect and weak right; namely, a right of Institution, and Expectation, a right of a son and heir, a right of interest, claim, and hope, a right escheatable and defeasable that may possibly be destroyed. But faith seconded, accompanied, and animated with works, is by works made effectual 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 defeasance, 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 works is like the Devil's Faith; for they have a kind of faith, whereby they believe the existence and unity of God. And their faith is alone without works; namely without good and holy works: but they are not without evil and wicked works; and their faith with evil works hath this evil work upon them, that it makes them to tremble. The other Simile is, that faith alone without works is like the body without breath; for as the body without breath is dead: so faith without works is dead also.  
Thirdly, he proves it by two Examples; One of Abraham; Was not Abraham our father justified by works, 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 be and be called the friend of God; was it not afterward continued by his work in offering his son? for was not that work wrought by his faith? and was not his faith and the Scripture mentioning it, fulfilled by that work? The other example is of Rahab; Likewise also was not Rahab the harlot justified by works, 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 believing that the God of Israel was God in Heaven above and in earth beneath: was it not afterward continued by her work in Receiving the Messengers? For was not that work wrought by her faith? and at the sack of Jericho was not she and her family preserved by that work, and thereby continued Proselytes unto God's People? Now from these Examples and Similes of James, but especially from his two reasons, it evidently follows, that works do justify in the sense alleged, namely conservantly. For because Faith without works is dead, and working with works is by works made perfect or effectual; therefore works do 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 Justify.  
True it is, that Neither faith nor works are the principal and prime efficients of my Justifying; because God is the personal, principal, and prime efficient, who makes me to have my right, and who makes me to hold it: but faith and works are the real, mediall, or mean efficients on my part. For God willeth and ordaineth that faith should be my title whereby I acquire and have this right; and that works should be my tenure whereby to continue and hold it. From my title I wholly exclude my works; allowing them neither efficiency to justify, nor presence in my person at my Justifying. For faith alone without any efficiency or any presence of works within me, doth make me to have this right. Because when I am to be justified, I have not within me any works at all, that any way qualify me, or can be truly said to be resident in me. 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 ways 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 adjoining my works 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 flows from faith, is so imperfect, that unless it be perfected by the access of works, faith alone is not able to conserve itself; for without works she is dead. Yet from my Tenure I exclude the solitariness both of my faith and of my works; for neither faith alone without works, nor works alone without faith; but both concurring and joined together; viz. faith conducting and co-operating with works, and works accompanying and seconding faith do justify me conservantly as my Tenure, making me to continue and hold that state of divine alliance which faith alone did create and constitute. And herein I give the preeminence to faith; for I say not thus, Works with faith, but thus, Faith with works doth make up my Tenure; faith as the principal, and works as accessories thereto, to animate, enable, and render faith effectual unto that effect, which alone without works it can not perform. Because faith without works is imperfect and dead, but working with works is by works made perfect and effectual.  
And true it is, that Works do also justify declaratively; because they declare, manifest, and show that faith which doth justify efficiently; and which alone without works is efficient procreantly; and which being alone without works can not be declared. For words will not serve the turn 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 works, can by no means be sufficiently declared. Hence saith the Apostle, Jam. 2.18. Show me thy faith without thy works. Show me, if thou canst, (or thou canst not show me) that faith of thine which is without works, or which is solitary or alone by itself; for by thy words, in saying thou hast faith, it is not sufficiently showed; and by thy works it cannot possibly be showed, because (as thou acknowledgest) it is a solitary faith, which is alone by itself destitute of works. And I will show thee my faith by my works. i e. But I will show thee my operary faith which worketh with works; for I will and do declare it by my works, because I acknowledge that my faith is seconded and accompanied with works.  
Now because faith is declared or showed by works, therefore works are a Sign of faith; and consequently they are a Sign of Justification to declare and show the state of it: because faith is a cause whereof Justification is the effect, and whatsoever is a Sign of the cause, is also a Sign of the effect. Yet this is not all, and the whole influence, which works have unto Justification, that they are a Sign of faith to declare it. But moreover, works 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 maintain it. For Jam. 2.26. As the body without the spirit is dead, so faith without works 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 maintain the life and being of it. And consequently works are also a cause conservant of that Justification whereof faith is a cause wholly procreant, and partly conservant; and to conserve Justification is to justify.  
For seeing that unto many words I willingly allow several senses, not only modal but real, I cannot with equity deny the like courtesy unto the Verb 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 several parties with whom they had to deal. For Paul by his assertion opposeth the Judaizers (who as was formerly showed upon the 14. verse of this Chapter) were Operaries and Rituaries, standing so much for the works and Ceremonies of the Law, that they made works the sole and whole efficient cause of Justification; both the cause conservant to continue and maintain 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 maintains this doctrine, that A man is not justified by the works of the Law, but by faith only. Wherein according to the quickness and shortness of his speech, he intends these two points. 1. That no works at all are the cause procreant to constitute and build man's Justification, as was largely explicated, verse 16.2. That no works of the Law are a cause conservant to continue and maintain man's Justification, as shall be discovered in the next verity. For in these two points the Judaizers held the contrary, as it plainly appears, partly by their practice, 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 only for faith and liberty, neglecting, despising, and disgracing all manner of works, as no cause at all of Justification, neither procreant to constitute or build the state of it, nor conservant to continue and maintain it; as before was intimated after the 14. verse. And therefore against the vanity of these, James maintains this doctrine, that A man is justified by works, and not by faith only. Wherein his meaning is, (as it was well enough understood of the Gentilizers) that good works ●ot of the Law but of Grace, love and kindness) were necessary both to faith and Justification, as causes conservant to continue and maintain both, until Justification be consummated, determined, and finished into salvation; for without such works, faith is dead, but with and by them is made perfect. Allowing therefore unto the word Justified, being a Verb efficient or factive, these two senses, of efficiency procreant and conservant; and thereupon affirming, that Faith only without works doth justify procreantly to constitute the state of Justification: But faith with works and by works doth justify conservantly to continue that state. Then it will plainly appear concerning Paul and James, that neither of their doctrines is a paradox, that neither 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 raised and proved.  
For because, as Paul teacheth, my faith only without works doth procreate or build my Justification; and because evil works destroy the state of it, and build again my state of sin, therefore it must needs follow, as Saint James teacheth, that good works do continue and maintain the state of it. For although they do not procreate or build that state, yet they preserve and uphold it, from that destruction and ruin, which evil works would bring upon it. Again, because, as Paul teacheth, my continuance in sin is the cause corrumpent and destruent to decay & destroy my Justification, which is to unjustify me; therefore, as James teacheth, my continuance in good works is the cause conservant and restituent to preserve the state and to restore the decays of it. For in case I should fall, my faith alone cannot restore me: but if I recover, my faith working by works of Repentance, must be the means of my Recovery. Besides, because, as Paul teacheth, 1. Cor. 13.2. Though I have all faith, so that I could remove mountains, and have no charity, I am nothing: Therefore as James teacheth, faith without works is dead: because the acts of charity are good works, 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 works, is by works made perfect, that it may finally avail in Jesus Christ.  
Thus James in his doctrine and in his reasons thereof secondeth Paul, not differing from him in sense and truth, but only in words and terms; and for that verbal difference there was a just occasion. For Paul being an Apostle to the Gentiles, tempereth his doctrine with such words and terms, that he might give no offence, either to the unbelieving Gentiles, who thereupon would continue in their unbelief: or to the believing Gentiles, who thereupon might recede from their belief. For he made it his rule, not to offend any party, but to please all, seeking to save as many as he could, labouring to plant the Gospel, and to increase the Church of God as much as might be. And James being an Apostle to the Jews, and writing to the twelve dispersed Tribes, doth correspondently carry himself with the like temper, that he 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 temporising; seeing herein these two great Apostles practised the great rule of Charity, which is, To walk without scandal or giving of offence; especially to parties opposite, but rather to please both. A rule by Paul both taught and practised, as appears, 1 Cor 10.32. Give no offence neither to the Jews nor to the Gentiles, nor to the Church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many that they may be saved. And seeing under the terms of Justifying by works, taken in different senses, opposite Errors did trouble the Church, who can say to the contrary, but that these two Apostles might be moved to use these very terms, either by the spirit of God, or by their own agreement, that each should confute those several errors within his several line, namely James within the line of Circumcision, and Paul elsewhere? Concerning this seeming opposition between Paul and James (whereof I spoke somewhat before but not enough) there are extant divers other Reconciliations; whereof I oppose none: but leave every man to that sense whereby he may be most edified.  
4. The fourth verity is this; The works which continue my Justification are acts of Love. The tenure whereby the Israelites continued their Justification to the kingdom of Canaan to hold and enjoy it, were the works of the Law in the literal sense. For thus speaks Moses to the people, Deut. 5.33. You shall walk in all the ways which the Lord your God hath commanded you, and that you may prolong your days in the Land which ye shall possess. i e. Your walking in God's Laws shall continue and prolong your possession in the Land whereto ye are justified or have a right. And in after-ages, when their children should ask them the meaning of these Laws, they must answer their children thus, Deut. 6.24. The Lord commanded us to do all these statutes; to fear the Lord our God for our good always, that he might preserve us alive, as it is this day: and it shall be our righteousness, if we observe to do all these commandments before the Lord our God as he hath commanded us. Thus speaks the Law itself, Levit. 18.5. Ye shall therefore keep my statutes and my Judgements, which if a man do, he shall live in them. i e. By keeping my Laws 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 deal truly, he is just, he shall surely live. i e. by his walking in my Laws he becomes upright, and by his uprightness he shall continue and prolong his temporal life, which (he not transgressing the Law) shall not by the Law be cut off. And thus also the Apostle, Rom. 2.13. The doers of the Law shall be justified. i e. shall continue to be justified; for that by the deeds of the Law, they could not begin to be justified, he means to prove at large in the following chapters of that Epistle. And for default of these works, the ten tribes forfeited their right to that Land for ever: and the other two tribes were sequestered for the term of 70 years 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 kingdom of Heaven, are not the works of the Law in the literal sense. Not her Ceremonies; as her Feasts, in observing days, and months, and times, and years; and her Fasts, in not touching, not tasting, not handling; and her Capital Ceremony of Circumcision, which in Christ Jesus availeth nothing. Not her Moralities; as to be no Idolater, no perjurer, no Sabbath-breaker, no murderer, adulterer, thief, liar, nor deceiver. For a profession of my self to be no sinner, will not continue my Justification; nay a confession of myself to be a sinner will rather justify me, than a justifying of myself to be no sinner; for upon this ground as I am taught, Luke 18.14. The Publican went down to his house justified rather than the Pharisee. But because that Pharisee was an Hypocrite, let us hear another kind 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 myself, yet am I not therefore justified. I observe the Moralities of the Law: because otherwise I should make myself a transgressor, and thereby destroy my justification; for although my innocency in being no Idolater, no perjurer, no Sabath-breaker, etc. 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 do and must observe: yet I observe them not in duty to the Law, because she commands them: nor for fear 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 be free from the Law.  
But the works which continue my Justification are the works of Grace. For seeing God hath so highly Graced me, as to make me his son and heir, therefore to show my gratefulness and thankfulness to God for his grace, I observe those duties, offices, and services whatsoever they be, whereto not the letter of God's Law, but the spirit of his grace doth move and draw me; those works which the grace of his Gospel commands and requires from me; for I am under his Grace. And the works which Gods grace causeth in me and requires from me, are the acts of Love, exercising itself in the offices of equity, mercy, courtesy and kindness. For seeing God hath so loved and graced me, as to make me his son and heir; what other works should his love and grace produce in me, but the works of love? for what should love beget but love? and what duties should the son do to his father, but the duties of love?  
And these works 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  the naked, to entertain the stranger, to visit the sick, and relieve the prisoner. 2. They are supernatural, 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 manner worketh miracles, surpassing the common course of naked nature. As not to be Angry, not to resist or revenge evil, 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 works 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 containing the precepts and rules of equity, mercy, courtesy and kindness, whereto God's Grace obligeth and enableth me, is therefore called the word of his Grace. Hence Christ calls Love a new Commandment; John 13.34. A new commandment 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 commandment, John 15.12. This is my Commandment, that ye love one another, as I have loved you.  
And these works, offices, and services of Love, are the tenure to continue and maintain my state of Justification. For, saith 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 me 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. He that continueth in the works of love, continueth in that alliance which is between God and him. And when James affirmeth, that a man is justified by works, he means not works of the law, but works of love; and of such love as is both super-legall and supernatural, according to the two strange properties formerly mentioned.  
For, saith he, Jam. 2.21. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Did not Abraham continue justified by his work in offering Isaac? Was that work a duty of the Law, or was it not a service of love, whereby at God's immediate command he offered unto God his only son 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 supernatural, 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 he had alliance by nature, and in whose behalf he had received the promises? Again, Jam. 2.25. Likewise also was not Rahab the harlot justified by works, when she had received the Messengers, and had sent them out another way? Did not Rahab continue justified by her work in receiving the Messengers? Was that work a duty of the Law, or was it not an office of love, or as she called it, Jos. 2.12. a showing of kindness, whereby she entertained 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 supernatural above and beyond the Law of nature, when she shown kindness to her enemies, in housing, hiding, and sending them out another way?  
These Offices of love, at least the super-legall are the works, whereby at the day of Judgement my Justification must take effect, for my salvation or final possession of that inheritance whereto I am justified. For according to these works the final sentence of Blessedness is form and pronounced by Christ for the righteous, Mat. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungered and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in, naked and ye clothed me, I was sick and ye visited me, I was in prison and ye came unto me. And although to me in my own 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 works, my present Justification will then at that day become of no benefit unto me▪ but will prove frustrate, void, and of no effect. For according to the contrary of these works, the contrary sentence of eternal 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 carnal life according to the letter and rules of the Law, and do not the works thereof.  
That I might live unto God.] viz. In a new spiritual life aceptable and pleasing to God.   

Reason.  
Hear gins a second Argument to prove the Negative of his principal assertion concerning Justification, namely that A man is not justified by the works of the Law; and consequently that he himself was not so justified; for having translated his discourse unto his own person, he continueth his argument accordingly. For because the Law itself is expired and dead therefore it can produce no such effect as to justify me; 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 works; therefore by them I cannot be justified; for no man is justified by an act which he doth not. And his purpose herein is, that this argument should conclude much more for the Gentiles; for if the Law be 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 less should they be forced to the works of it. This verse seems to be the sum of the first six verses in the seventh Chapter to the Romans.   

Comment.  
The Law ordained as perpetual. Not limited to a time certain: Yet limited to a time uncertain; But is now expired, how far, and why so. and to what effect, and sub-effect.  
FOR I through the Law.] There must here 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 remain in force, was ordained by God to be perpetual; for unto many ordinances thereof there are annexed express words of perpetuity. So Circumcision which was the sovereign ordinance and the chief Ceremony of the whole Law, was enjoined 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 keep it a Feast to the Lord throughout your generations: you shall keep it a Feust 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 keep the Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant. So the Fast of Expiation was to be an everlasting statute, Levit. 16.34. And this shall be an everlasting statute unto you, to make an atonement for the Children of Israel, for all their sins once a year. So the holy Assemblies or Festivals of the Lord mentioned Levit. 23. were to be statutes for ever throughout their generations in all their dwellings. So the Lamps for the Sanctuary, Leu. 24.3. must burn before the Lord continually; it shall be a statute for ever in your generations. And the like is said 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 several expressions of Perpetuity, yet the Law of Moses was not ordained to be so everlasting, that it should last as long as the World lasteth, and have no end till the World's end. For this opinion was and is the error of the unbelieving Jews, and of the believing Judaizers. But the Law of Moses though it was ordained to be perpetual and everlasting, yet withal it was ordained also to be transitory, mutable, and ceaseable. For the understanding whereof, we must observe, that the duration of the Law was ordered two ways. 1. The duration of it was not limited to any time certain, or to a set number of years: And in this respect it was perpetual or everlasting; especially because as the event shown, it lasted for the space of fifteen hundred years; 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 be ye lift up ye everlasting doors. i e. Ye doors of Cedar, which is a long lasting wood. For the Perpetuity or everlastingness 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 certain. And a Law so unlimited, is thereupon called perpetual, or (according to the phrase of Scripture) everlasting, to distinguish it from a law temporary, whose duration is limited to a time certain. Yet the Perpetuity of a Law doth never debar the Lawmaker from his power to revoke, repeal, or alter at his pleasure, as cause shall require, either the Law it self, or the duration of it. And therefore upon just cause, by expunging the clause of limitation, he may advance a Law temporary to become perpetual; or by inserting a clause of limitation, he may reduce a Law perpetual to be temporary.  
2. The duration of it was limited to a time uncertain, the event whereof exceeded humane knowledge. For that this kind of limitation was made, it plainly appears 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, drinks, and washings, Heb. 9.10. were imposed until 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 uncertain that it passed the reach of humane knowledge. And that uncertain 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 righteousness to every one that believeth. And as the occasion of the Law was for transgressions, so the duration of it was until the coming 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 Schoolmaster to initiate the Jew for a time, until the coming of Christ, Gal. 3.24. Wherefore the Law was our Schoolmaster unto Christ. And it was a tutor or governor to overrule the childhood or the Jew for a time, the fullness whereof was fulfilled at the coming of Christ, Gal. 4.2. We when we were children, were in bondage under the elements of the world; but when the fullness of the time was come, God sent forth his son made of a woman, made under the Law, to redeem them that were under the Law. Because then the duration of the Law was not limited to any time certain, therefore it was perpetual and everlasting: and yet because the duration of it was limited to a time uncertain, therefore it was transitory, mutable, and ceasable.  
Wherefore during the current of that uncertain time, the Law was all that while mortal, and at the expiration of that time, it expired and died, i. e. it was then of no force, but frustrate and void. 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 said, 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 again it is said, 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 itself it expired and ceased: because the fullness of her time was come; for that uncertain term, whereto her duration was limited, was by the coming of Christ certainly determined. Yet this Expiration or Death of the Law is expressed by several other words; for it is called Abolishing; Ephes. 2.15. Having abolished in his flesh the enmity, even the law of commandments. And Cancelling or blotting out, Col. 2.14. Blotting out the hand-writing of ordinances that was against us. And Disannulling, Heb. 7.18. For verily there is a disannulling of the commandment going before, for the weakness and unprofitableness thereof. And Antiquating or making old, Heb. 8.13. In that he saith a new Covenant, he hath (antiquated or) made the first old.  
Thus all the Laws of Moses are as dead as the Laws 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 known. For according to this distinction we say of Judges, that they do not make Law, by constituting it: but they only declare Law, by manifesting that to be Law, which was constitute and made before. Much more may the Lawmaker himself, in case of ignorance or question declare that to be his Law, which he had constituted for Law before. Now the Moralities in the Decalogue had their Constitution at the beginning of the world, for they are Laws 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 be his Laws might not make their ignorance an excuse for their transgressions; for some Laws of nature are of themselves obscure, and those that are known 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 minds, and written them in our hearts; and lest our own minds and hearts should deceive us, he 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 virtue thereof they bind 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 virtue whereof they bind all Christians; and the other their first Constitution as Laws of nature, by virtue whereof they bind 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 than 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 always 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 God's last Will, did disannul the first, to establish the last, Heb. 10.9. Then said he, Lo I come to do 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 Cross he confirmed the New Will and Testament; for hence his blood is called the blood of the New Testament, and the Wine at the Communion is the memorial of that Blood, Mat. 26.27. And he took the cup and gave thanks, and gave it to them, saying, Drink ye all of it; for this is the blood of the New Testament. And by the same suffering he canceled the first Will and Testament, Col. 2.14. Blotting out the handwriting of Ordinances which was against us, which was contrary to us, and took it out of the way, nailing it to his Cross. Yet he canceled the first Will but only Consequently i. e. upon his confirmation of the last Will, it followed necessarily that thereby the first was canceled 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 reproachful to the Law; because the Law itself is the cause why I am thus dead unto the Law; namely, because the Law itself 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 fail, the whole Relation ceaseth; the dominion therefore of the Law being dead, doth make my subjection to die 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 be a wife, though still she remain 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 he liveth: But if the husband be dead, she is loosed from the Law of her husband, i. e. She ceaseth to be his wife. And from hence he infers this conclusion, vers. 4. Wherefore my brethren ye 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 be made against his former words. For some man might say unto him, if the Law be dead, and you dead to the Law, and free from the dominion of it, than you may freely sin without control. Hereto 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 sin, but might die 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 he 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 walk, that my ways may be 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 we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter. A like expression to the words in hand we have Rom. 6 11. Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord. And another afterward, Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.    

VERSE. 20.  

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

Sense.  
I am crucified.] i. e. Quasily, or in a manner; 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.  
Nevertheless I live.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. But I live, viz. a temporal life in this world.  
Yet not I] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. No more I, or no longer the same man, that I was before, when sin lived in me.  
But Christ lived in me.] 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 mortal 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 Son of God.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. That of the Son 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 himself for me.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. And delivered himself for me, viz. unto death, or suffered death for my sake.   

Reason.  
This Verse is a Confirmation of his words in the former, wherein he affirmed that he was dead unto the Law; not to this end, that he might freely sinne; but to this, that he might afterward live in the service of God; the reason is (saith he) 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 be not crucifying; for crucifying is but one kind of violent dying. And his being crucified with Christ doth argue or prove that he lived to God: Because Christ though he died on the Cross, yet now liveth unto God. The rest of the Verse being a further Declaration of this first clause is adorned and varied with pathetic expressions, arguing his divine and pious affections; wherein by continuing his former Personation in transferring upon himself the person of a man justified by Christ, he doth highly magnify the benefit and religion of Christ; thereby to manifest unto the Galatians, their great rashness and weakness in suffering themselves to be seduced from the Religion of Christ, and reduced under the Law of Moses.   

Comment.  
Christian crucifying or mortification, the Pattern 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 work, the nessity of it, and Neglect of it. Mortification 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. Natural actions may become religious, and be subject to faith. An attribute of Christ. why given him here? The Religion of Moses servile: But that of Christ is liberal and noble. Another Attribute of Christ. Delivering put for Dying. The authors of Christ's death. (Actions are morallized from their causes.) The end or purpose of it, Christ died not in my stead: But for my sake, or for my good, to certify me of blessedness, to justify me to it, to Sanctify me for it. to Exemplify the way to it, to glorify me with it. Christ died for me eminently. More than any other person can. Christ's love caused his death; not excluding God's love, which also caused it, and not his Anger. God then was not angry with Christ, not with us, but with the Jews he was. Christ died for Paul; and for me, by my name appellative of a Believer, which kind of Nomination is Certain, and Valid to the Inheritance of Heaven. A Prayer unto Christ.  
I Am Crucified.] The Cross was an instrument for criminal executions, whereon malefactors were put to death; a punishment much practised, and well known among the Romans, Greeks', and Jews. And to be Crucified was to be nailed hand and foot upon the Cross, to suffer thereby a shameful, painful, and lingering death. Hence by way of metaphor or resemblance, the Faithful when they renounce, reject, and cross the motions, desires, and lusts of their carnal or fleshly appetite, are said in Scripture to crucify, or mortify the flesh; and thereupon they themselves are said to be crucified, or mortified. For when the Flesh or carnal appetite, which is a kind of Malefactor, is so kerbed and crossed, that she cannot enjoy her former liberty and usual motions unto sin; then she resembles a man crucified, or nailed to the cross, 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 me 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 cross, doth die a violent and painful death: so my old man, or that man that I was formerly, is so bruised and crossed, that it is dead; not a natural and easy, but a violent and painful death. For the denial of my former self, by crossing the motions, desires, and lusts of the flesh, is unto my sensual appetite not only a simple death, but a death with violence and torment: because when my appetite is crossed, she accounts herself vexed and tormented.  
With Christ.] Not really and locally, but putatively and quasively; for I am mortified, in a manner as he was crucified; and so I am for two reasons. 1. Because his Crucifying is the Pattern, resemblance, or likeness of mine. For as Christ was crucified and died to his mortal life, that he might rise to a new life, and live unto God: so I am mortified and dead unto sin, that I might turn 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 sin shall never have dominion over me more: because I will never again return under the bondage of it. For according to these resemblances the Apostle proposeth Christ unto every Christian, as the true pattern of mortification; Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: for he that is dead is freed from sin. And again 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 died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise, reckon ye also yourselves, to be dead indeed unto sin, 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 Cross is the cause, ground, and bond, why I must be mortified and dead unto sin. For seeing Christ by his death upon the Cross did confirm and establish the last Will and Testament of God, to the Legacies and Promises whereof I by faith 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 heir of God, as Christ is the son and heir of God; and consequently to be the brother of Christ, and a co-heyre with him to eternal blessedness. Are not these benefits by the death of Christ a cause, ground, and bond sufficient to engage and oblige me to crucify or mortify my sin? Shall I partake in the alliance and inheritance of Christ, to be a co-ally and a coheir with him? and shall I not partake in his obedience, to be a sufferer with him? especially in this holy suffering whereby my sin only suffers death? For seeing Christ for my sake laid down his life; shall not I for his sake lay down my sin? Can I possibly do less for his sake, who suffered so much for mine, than thus to conform and plant myself into the likeness of his death? And can I possibly do more for my own sake; when by thus conforming and planting myself into the likeness of his death (Rom. 6.5.) I shall be also in the likeness of his resurrection? If Christ died for me, then must I die to sin: because his death binds me to it; 2 Cor. 5.14. For if one died for all, then were all dead. i e. then were all to die, or then all aught or must die 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 be thus dead; Rom. 8.10. And if Christ be in you, the body is dead because of sin. i e. the flesh or sensual appetite is mortified or dead, that thereby ye may avoid sin: as a man is said to fly because of his enemies. i e. to avoid 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 Christ's have crucified the flesh with the affections and lusts. i e. have vowed and are bound to crucify the flesh, and must perform it; for here again the action is put for the duty.  
The End for which I am crucified or mortified is to continue my Justification; to preserve and maintain my divine state of alliance and inheritance with God. For (as formerly hath been showed) my Justification is continued by good works, especially works of love: but unto such works my mortification must needs be antecedent, as a necessary preparative, without which I can perform no good works at all. For unless I first be dead unto sin, how can I possibly live unto holiness, whose actions are good works? unless the old creature first die, how can I become a new creature to bring forth the fruits of the spirit? Do men gather Grapes of thorns, or Figs of thistles? ●or can a corrupt tree bring forth good fruit? Our Saviour Christ saith, John 12.24. Except a corn of wheat fall into the ground and die, it abideth alone, (or is without fruit:) but if it die, it bringeth forth much fruit. So except a man justified become also mortified, there comes no fruit of it: but if he be mortified, much fruit will come of it. And the end for which I am crucified or mortified with Christ, as he was and because he was, is to Continue my Communion or fellowship with Christ. For as my Justification to be the son and heir of God, doth make me to communicate or partake in the alliance and inheritance of Christ, to be a co-ally and a co-heyre with Christ, who is eminently and supremely the son and heir of God; so my mortification to be dead unto sin doth make me to communicate or partake in the suffering and glorifying of Christ; that suffering as he did, I may be glorified as he is, Rom. 8.17. And if children, than heirs, heirs of God and joint-heyres with Christ: if so be that we suffer with him, that we may be also glorified together. But because upon the eighteenth Verse of this Chapter, I shown, that my state of Justification is mutable, and therefore requires a tenure to maintain it; that the tenure maintaining it are good works, and that those good works are acts of love; therefore correspondently unto those verities, I shall here subjoine these two following.  
1. The first work of my love is to love myself. For the objects upon whom my love is exercised are God, my neighbour and myself: but because the acts or works of my love toward these three objects, must not be practised in a disorderly way, but in a right and due course, therefore they must commence and begin at myself. Yet by my self-love, I mean not my Lust, which is a sensual 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 sensual appetite condemned in the holy Scriptures; and therefore is that man in me that must be mortified, and that sin that must be put to death, or whereto I must die. But by my self-love I mean that effect of my faith, which is a rational affection of my will, doing service to the spirit, and moving so contrary to my lust, that by means of my Love, my lust must be mortified: for my self-love is my Will to do, and also my doing of that good, which is decent, honest and holy, and for the doing whereof the spirit sanctifies me, as the seeking of mine own salvation, my neighbour's edification, and God's 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 me, truly to love either God or my neighbour, before I have truly loved myself, I greatly deceive mine own soul. Because my Love to myself is the standard, canon, or rule of that love, which I own to my neighbour: for the law of Love commands me to Love my neighbour as myself. i e. As I love myself, so must I love my neighbour: if therefore I do not really and truly love myself, how and whereby should I proportion, regulate or measure out any true love unto my neighbour. And because my Love to myself is also the standard, canon, or rule of that love which I own to God; for the law of Love commands me, to Love the Lord my God with all my heart, with all my soul, and with all my mind. i e. Really and truly, to the utmost of my power; not barely as I love myself, but much more and in a greater measure. If therefore in my heart, soul and mind, I have no true love at all, how can I love God with all that love which is in my heart, soul and mind? or when I have no measure of love to myself, how can I be said to love God, in a greater measure than I love myself?  
True it is, that my love to God is the first Commandment, i. e. the first for dignity; but the first for practice is love to myself; and therefore my love must begin at myself, that thence proceeding to my neighbour, it may determine in God, who is the chiefest, highest, and final object of it; That rebounding bacl again from him, it may for his sake be increased upon my neighbour, and for my neighbour's sake upon myself. And my love to God is the greatest Commandment, i. e. the greatest for performance: but the least for performance is love to myself; and therefore again my love must begin at myself: Because I am to begin at things least and most easy; for if I can not truly love myself, 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 task of love? For seeing God is invisible, whom I see not, and my brother is visible whom I see, it must needs be a matter of greater difficulty to love God, then to love my brother; for, 1. John 4.20. He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  
Doth it not from hence plainly appear, that he is but an hypocrite, who professeth to love God, and yet loveth not his brother? for too manifest it is, that many Christians who profess the love of Christ, are so fare from brotherly love, that they hate their brother for whom Christ died; and hate him more, then do many Jews who profess themselves enemies unto Christ. And my soul bleeds to consider the bloody Wars that for many years have raged, and still continue in most parts of Christendom, wherein more Christian blood hath been spilt by Christians, than ever was shed by all the Heathen. Oh what a foul stain is this to the profession of Christ, that they for whose salvation Christ was crucified, should daily practise one another's destruction? Amongst many other causes, whereby Christians fall into these Unchristian courses, it seems 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 zeal, but the error of that which is blind.  
2. My first self-love is to mortify my sins. For my mortification is a work of true love to myself. Because this work is a kill or deading of that freity or wildness, which naturally is bred in my flesh, i. e. in my sensual appetite, by subduing, mastering, and taming her motions and desires, regulating and ordering them in such manner, that about carnal pleasure, they run not into the sins of uncleanness, to pollute, defile, and surfeit my soul with gluttony, drunkenness, and whoredom; that about worldly profit, tney fall not into the sin of Covetousness, to fill my heart with the thorns of worldly cares, and with the hooks of filthy lucre; that about worldly credit they rise not into the sin of Pride, to swell my mind with the tumours and botches of humane praises and commendations. Is not this work of mortification, a doing of myself great good, and therefore a work of true love to myself? for if I bear not from myself so much love to myself as to fortify, watch, and ward my soul, against the invasions and assaults of these sins; I am a traitor to mine own soul; for is not he is treacherous villain, that will suffer his City to be entered by that enemy, whom he hath power to repel? If I have any love to my life and health, I am careful to keep myself from the Pox and the Plague; are the Pox and the Plague more dangerous to my body, then are drunkenness and whoredom both to my body and soul? Or is a soul defiled with these sins, less filthy than a Leper, or less ugly than a face all crusted with the Pox.  
And my mortification is the first work of my love. Because until this work be done, I can do no works of love at all. None to myself; for when I am a Drunkard, a Lecher, covetous and proud, how can I perform such love to myself, as to furnish and adorn my soul with the virtues of Sobriety, Chastity, Liberality, and Humility? For by what means can these virtues enter, while their contrary vices keep the possession of of me? None to my Brother; for when I am covetous and greedy after worldly gain, to get what I can out of my brother; how can I perform 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 Covetousness makes me so niggardly, that to thrive in the world by sparing and saving, I scarce allow my Family meat and drink fitting for it according to my condition; how then can I do the offices of Mercy and Kindness to my brother, in giving meat to the hungry, and drink to the thirsty, in entertaining the stranger, clothing the naked, and visiting the sick? Yet these are the works of brotherly love, whereby I must be tried at the day of Judgement, and whereby the final sentence must pass upon me.  
Lastly, until this work be done, I can do no works of love to God; my acts of piety and devotion in prayers, praises, and thanksgivings, for the worship and service of God, cannot pass for works of love. For when I am a Drinker or a Lecher, can I love God, and will God accept love from a loathsome soul, that stinketh of Drunkenness and Lechery? When I am covetous, can I love God, and will God accept love from an idolatrous soul? for is not covetousness 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 soul, that is puffed up with vain glory, preferring her own praise before God's glory? But some man may say, that God loved us then when we were sinners, and so loved us that he gave his Son 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 we should not continue in it, but mortify and put it to death, that being purged and cleansed from it, we might thereby be prepared and fitted to love him again with love beseeming his acceptance.  
Hence again there appears another hypocrisy, when I am careful to mortify the sin of my brother, before I have killed mine own. And the exercise of this hypocrisy in mistaking the due order and practise of mortification hath been one cause of the greatest troubles in the Church of Christ. For as my practice of love must not begin at God but end in him, so my practice of mortification must not begin upon my brother, but must commence at myself and determine in him. That having first cast out the beam out of mine own eye, I may see clearly to cast out the mote out of my brother's eye: that having first beaten down the beams of pride and covetousness which are inward malignities in myself, and the roots of all evil unto others, I may mortify the moats of swearing and drunkenness which are the outward infirmities of my brother. For if mine own beam move me to mortify my brother's moat, I quicken a greater sin in myself, to kill a less in him. Very fitting it is for the advance of God's glory, that my brother's idolatry should be mortified: but when my covetousness moves me to mortify it, that I may devour his estate, I kill an idolatry in him to quicken a greater in myself. For of all idolatry covetousness is the greatest: because it is an idolatry altogether profane, without any colour or show of piety. Hence saith the Apostle, Rom. 2.22. Thou that abhorrest idols, dost thou commit sacrilege? i. e. Art thou so covetous, as to rob God? For all sacrilege is a work of covetousness, and all robbing of God is a foul impiety.  
An objection, Nevertheless I live.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. but I live. Herein he prevents a tacit objection which some man might seem to make against him thus: You say, you are dead to the Law, and yet alive to God: and yet again that you are crucified with Christ; how can these contrarieties stand together, that you should be 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. Nevertheless I live unto God according to his rule unto his service: for I am mortified and dead, only in respect of my lusts which are unruly and sinful motions of my flesh or sensual appetite; but in respect of my love and other holy motions proceeding from my spirit or rational Will, I am vivified and quickened: Wherefore I am dead and alive in respect of different faculties of my soul: 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 kind 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 me that one and the same thing, which is sanctity or holiness. 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 only in terms of recess from one place, and access to another, yet the motion interceding between those distant places is one and the same. Or as in curing the body of some disease, there seem 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 soul, there seem two contrarietyes, namely my forsaking of sin, or dying to it, and my approaching to holiness or living to God: yet really and in effect, both these are but one and the same conversation or walking.  
Hence it appears that mortification and vivification are really but one and the same motion, making up in me that one and the same moral alteration, which is my sanctification, yet there is between them a rational 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 holiness. 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 qualities of it; for the faculty of the flesh doth also live in me as much as that of the spirit: for although unto some motions my flesh be deadened, yet unto some others it still liveth, and conduceth to useful and lawful effects in me. For as in the kill of quicksilver, the silver remains after the kill it, and serves for several uses: but that malignity, freity, or quickness of the silver, which in the use thereof would prove noxious and hurtful, is extinguished, and deadened. So in the Mortifying of my flesh, the faculty remains after the mortifying and lives in me to divers good purposes: but that fierceness, rashness and quickness of my appetite, the lusts and frauds of it whereby it would usurp over my Spirit to reign 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 deadened, 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 elsewhere the very same words are translated No more I; as Rom. 7.17. Now then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. it is no more I that do it, but sin that dwelleth in me. And Rom. 7.20. Now if I do that I would not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. it is no more I that do it, but sin that dwelleth in me. 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 do I live any longer the life I did, when living a natural and carnal life, sin lived in me and overruled me. For the man that I was is now mortified and dead unto sin; it is crucified as Christ was crucified, and because he was crucified. But now there is a great alteration in my moral life or conversation; for my old man which was natural and carnal being dead, I am now become a new man and a new creature, to live a life which is spiritual and christian. For in vain I profess myself a Christian, unless 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 only 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 me.] Not by his Person; for so he lives in Heaven sitting at the right hand of God. But he lives in me by his spirit; for his spirit infused into me, inspireth my spirit, enlightening my mind, animating my will, and governing my actions to a life of holiness, whereto my single spirit in her naked state of nature could never of herself elevate and raise me. 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 walk in the ways of holiness. And Christ lives in me by his life; for as his death was the cause and pattern of my death, whereby I am mortified with him: So his life is the cause and pattern of my life, whereby I am vivified with him. For the holiness of his life hath such an influence upon mine, that according to the measure of grace and of my ability in my mortal condition, I labour to be holy as he was holy; that I may imitate and resemble his holiness, though I can not equal it. However, he is the Rule whereby I live; for I live not after mine own will, but after his; and he is the End for which I live; for I live not unto myself to seek myself, but unto him, to seek him who died for me; and I therefore live thus, because he died for me. For a like phrase to this, is that, 2. Cor. 5.15. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again.  
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 rendered in the Vulgar Latin, in the Vulgar Italian, in the Vulgar French, and in our former English Translation in use before that of King JAMES, which leaveth the Greek, and followeth the Latin of Beza. Yet in the Translation of King JAMES, the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in other places of the New Testament is rendered in that; as Rom. 6.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. for in that he died. I live by the faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I live in the faith; for so the Vulgar Latin, Italian, and French render it. The Greek Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though many times it signify by or through: Yet here it doth not so; for the Apostles meaning is not to show the means whereby he lived, but the manner wherein he lived. And the word faith by way of metonymy or transnomination is here 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 he destroyed, i. e. the Religion which once he destroyed. And 1. Tim. 4.1. In the latter times some shall departed from the faith, i. e. from the Religion. And 1. Tim. 5.8. If any man provide not for his own, especially for those of his own house, he hath denied the faith, i. e. the Religion of Christ.  
To live in the flesh, is to perform the natural and civil acts of a mortal man, who is compassed with flesh and blood; as to eat, drink, and sleep, to labour, traffic, or otherwise follow the works 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 sins, which will for certain exclude the sinner from his divine inheritance in the Kingdom of God; as will appear afterwards in this Epistle, cap. 5. vers. 19 etc. To live in the faith, or Religion of Christ, is to perform those works of Love, which belong to a Believer professing the faith of Christ; as works of love to himself, by Patience, Temperance, Chastity, and Humility; Love to his brother, by Equity, Mercy, Meekness, and Kindness; 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 walk worthy of the vocation, wherewith we are called with all lowliness and meekness, with long-suffering, forbearing one another in love. And again, Coloss. 1.10. It is to walk worthy of the Lord unto all pleasing, being fruitful in every good work, etc. 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 me, to make me live thus, my faith is dead. I were as good have no faith, as have the Devil's faith which justifies not: And I were as good again 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 only in nature and time, but also is or aught to be the cause of it, and will be frustrate unless it have that effect.  
An Objection. The words then of this clause are another prevention of a tacit objection, that might be made against his former words immediately preceding. For some man might thereupon say, Seeing you, and all other Christians are mortal men clothed with flesh; ye must needs therefore live after the manner of other men, by performing those actions which belong to flesh and blood; as actions natural, in eating, drinking, and sleeping, and actions civil in discoursing, buying, selling, and negotiating in the works of your calling. All which actions, and the like seem nothing pertinent unto Christ, and to life spiritual, but carnal. the Answer. To this Objection his Answer seems to be thus; as for my former sinful actions, they are wholly crucified, and mortified; for I have utterly renounced them, and live not in them at all. And as for my natural and civil 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 qualified with my faith, which governeth and ordereth them after a religious way.  
For while I perform those natural and civil actions which belong to flesh and blood as necessary to the course of this mortal life, I have always a respect to the Faith and Religion of Christ which I profess; thereby moderating, ordering, and ruling all my actions, that I may walk worthy of the vocation whereto I am called; carrying all things in a due conformity thereto, and avoiding all, tnat either may bring a scandal upon it, or be any way unworthy thereof. For even my natural and civil actions are now all referred unto God, and being done in thankfulness to him for his grace, they serve to declare and advance his glory. Whether I eat or eat not; to the Lord I eat or eat not, and give God thanks, Rom. 4.6. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, to the Lord he eateth not, and giveth God thanks. 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 do not war after the flesh.  
Hence it appears, that Our natural and civil actions, as far as they are capable of morality, do belong unto faith. 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 merely natural, may in another be both natural and religious, being clothed with some circumstance which may make it a service acceptable unto God. Although my Faith and Religion oblige me not to undertake every kind of action; yet faith must moderate the manner 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 manner; 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 Jews, nor to the Gentiles, nor to the Church of God. Nothing contentiously, Phil. 2.3. Let nothing be done through strife or vain glory etc. And that all things be done to the right end; All unto the Lord, Rom. 14.8. Whether we live, we live unto the Lord, or whether we die, we die unto the Lord. All unto his glory, 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. All in thankfulness to him, Col. 3.17. Whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks to God and the father through him. When I live thus, ordering my humane actions in this manner and to this end, than I may truly say of myself, 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 specify 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 he 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 he had before mentioned by the name of Christ, in saying I am crucified with Christ; and Christ liveth in me. Hear therefore he again 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 me and gave himself for me. i.e. of Christ; for these words are an eloquent and affectionate circumlocution or description of Christ. Wherein are expressed two excellencyes or eminent qualities 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 died 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 manner, 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) he 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.) he was therefore called the Son of God. And here the Apostle understands no other filiation of Christ, then that whereby he was a mortal man: because he argues from his death in saying, who loved me, and gave himself (to death) for me.  
He describeth Christ by this attribute of the Son of God; that thereby he might express 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 fare greater dignity than Moses. For although Moses were a great Prophet, yet his ordinary stile in reference to God runs but thus, that he was the servant of God, and the man of God: But the constant title and stile of Christ, is to be 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 faithful in all his house as a servant, etc. but Christ as a son over his own house. And secondly, hereby he highly commends the Religion introduced by Christ, beyond that which was settled by Moses, as a Religion and service more agreeable to the will and pleasure of God. For the Author to the Hebrews doth in this respect exalt the Religion of Christ, in that God hath delivered the message thereof by his Son, Heb. 1.1.2. God who spoke in time passed unto the Fathers by the Prophets, hath in these last days spoken unto us by his son.  
Hence it will easily be 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 only in meats and drinks, and divers washings and carnal ordinances imposed on them, until the time of Reformation. Hence that whole Religion is called, Rom. 8.15. The spirit of bondage to fear; because it wrought in the people a passion of slavish fear, 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 Governors, the Jews though they were the adopted Children and Heirs of God, were held in bondage, in a condition nothing different from servants. But the Religion of Christ, who is that son of God is a filial, liberal, and noble Religion, whose services are fitted for the sons of God, according to the state and degree of sons in their plenage, who are come to their perfect growth and fullness of time. For so it followeth in the place forecited: But when the fullness of time was come, God sent forth his son to redeem them, that were under the Law, in the condition of children and servants, that they might receive the adoption of sons, i. e. That they might receive their emancipation from the state of children, to have their liberature according to the state and degree of sons 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 ordained and spoken by Angels: and yet even in this respect she prefers the Religion of Christ before it: because this was ordained 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 steadfast, and every transgression and disobedience received a just recompense of reward: How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord?  
Who loved me and gave himself for me.] Hear he 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 (saith he) loved me, and gave himself (to death) for me. Whereby he would insinuate that Christ was far more excellent than Moses, not only for the dignity of his person, in being the Son of God; but also for the dearness of his affection in dying for Believers; for neither of those are true of Moses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. And delivered himself for me. Yet here and elsewhere, it is well enough translated gave himself: 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 supplied according to the exigency of the matter in hand, and which for the most part is some evil, especially Death, from which or whereto the person is said 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 Sodom. But in divers other places the deliverance is not from evil, but unto evil; and the evil 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 own son, but delivered him up for us all. i e. delivered him up to death. So here; and delivered himself for me, i. e. delivered or gave himself unto death for me.  
The Person who delivered Christ unto death, was Christ himself; for he delivered himself and gave himself to die, Eph. 5.2. And walk in love, as Christ also hath loved us, and hath given himself for us: where in the Original, it is, hath delivered himself for us. And again in the same Chapter, ver. 25. Husband's love your wives, even as Christ also loved the Church, and gave himself for it: where again the Original hath it, and delivered himself 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 counsel and foreknowledge of God, ye have taken and by wicked hands have crucified and slain. And Judas who betrayed him delivered him; for all treachery is a delivery of the person who is betrayed; and Judas to extenuate the foulness of his treachery, calls it by the moderate and general name of delivery, Mat. 26.15. Then one of the twelve called Judas Iscariot, went unto the chief Priests and said unto them; what will ye give me, and I will deliver him unto you? and they covenanted with him for 30 pieces of silver; and from that time he sought opportunity to betray him: where in the Greek the same word stands for delivering and betraying; for all unlawful and sinful delivering is betraying. Likewise the Rulers of the Jews, as the chief Priests, the Scribes and Elders delivered him, Luk. 20.20. And they watched him and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the Governor. And lastly Pilate the Governor delivered him, Mat. 27.26. And when he had scourged Jesus, he delivered him to be 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 be good or evil from their causes and circumstances, which being altered, do alter the good or evil 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 glorify him; that raising him after death to an immortal life, he might become the perpetual Priest and King of his Church; and consequently the author of eternal salvation to all that obey him. And this act of God was good, because he had power to do it, and did it to a good and blessed end. And Christ who was the son of God, had power to deliver himself 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 author and finisher of our faith, who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God. And this act of Christ was good: because he had power to do it; for though no man had authority to take his life from him, yet he had authority from his father to lay it down, John 10.18. No man taketh it from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again; this commandment have I received of my father. And because Christ did this act for a good end, that thereby he might compass his own glory and man's salvation. But in Judas and the Jews, this very act of delivering Christ unto death, was a foul wickedness; because they had no lawful authority to do it; and because they did it to an evil end, namely to destroy him; and because they did it, not as Gods will, but as Satan's will and their own; for John 13.2. The Devil 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 diversely moralised, to become in one respect good and holy, but in another foul and wicked.  
For me.] Christ delivered himself unto death, and died; yet not for himself only, and only for his own 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 room, 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 been freed, unless 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 eternal death: which kind of death Christ suffered not; for his death lasted but three days; neither could he suffer it, because God had decreed and promised the contrary. And if he had suffered it, than could I have never been freed from it: and yet my freedom from it was the main end for which he suffered. For if Christ had continued in death, and had not been raised from it, my faith to be raised from it, is vain; and whensoever I die, I shall utterly perish, 1. Cor. 15.17. And if Christ be not raised, your faith is vain, ye are yet in your sins: then they also which are fallen asleep in Christ, are perished. And secondly, The death which Christ suffered, was not in stead or lieu of mine: For the temporal death which Christ suffered, doth not free me from temporal death, because I shall suffer that kind of death, and shall lie under it till the Resurrection; not as a punishment of my sin (for unto the Remission of my sins 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 sin I must die. But by the temporal death of Christ, my temporal death shall determine, which otherwise would become eternal; for his Rising from his death will raise 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 himself to death, and actually died for my sake, for my good and for my great benefit; which benefit is no less unto me, than first my Right, and afterward my Possession of eternal Blessedness. For by or through his death I collect from Scripture these five benefits. 1. He Certified me of blessedness. That the Will and Testament which he published to the World concerning the future blessedness of heaven, was the true, whole and last Will and Testament of God; seeing he testified this truth and made faith thereof by his death; for because he witnessed it with his blood; therefore his blood is said to bear witness on earth, 1 John 5.8. And there are three that bear witness on earth, the spirit and the water and the blood. 2. He justified me to blessedness. For the Will and Testament of God, wherein the Legacies or Promises of blessedness are devised unto me, was confirmed and established by the blood and death of Christ; who died instead of the Testator, that the Testament might be in force; and that being in force, I am upon my actual faith actually justified to my Legacies therein; for hence we are said to be justified by the blood of Christ, Rom. 5.9. Being now justified by his blood, we shall be saved from wrath through him.  
3. He sanctified me for blessedness.] For those acts of holiness which consist in dying to sin, and in newness of life; and which are the conditions and Precepts of Gods Will and Testament whereto the possession of blessedness is limited, and without which I shall never possess it, were figured and shadowed out unto me by the death and resurrection of Christ. For he that had no sin himself, how could he otherwise represent unto me this duty of my death unto sin and newness of life? And that Christ died to do this good upon me, is expressly taught in many places of the Scripture; as Gal. 1.4. Who gave himself for our sins that he might deliver us from this present evil world. And Ephes. 5.25. Husband's love your Wives, even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it, etc. And Tit. 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify unto himself, a peculiar people, zealous of good works. And Heb. 9.14. How much more shall the blood of Christ, who through the eternal spirit offered himself 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 vain conversation received by tradition from your fathers, but with the precious blood of Christ. And 1 Pet. 2.24. Who his own self bore our sins in his own body on the tree; that we being dead to sin, should live unto righteousness.  
4. He exemplified unto me the way to blessedness. The way leading unto blessedness, is a hard, rough, and narrow lane, beset with many troubles, dangers, and certain death, through all which he commands me to pass. A way that unto flesh and blood is exceeding fearful and full of horror; for it seems to lead me unto utter destruction: yet is indeed the right, true, and only way to eternal blessedness. Now seeing Christ by his death passing this way, came thereby to his crown of glory; doth not he by his example in taking the assay of death, and in tasting it for me, encourage me to suffer death, and assure unto me the likeness of his glory? for may I not plainly see this in the death of my Saviour Jesus Christ? Heb. 2.9. But we see Jesus who was made a little lower than the Angels for the suffering of death crowned with glory and honour; that he by the grace of God should taste death for every man.  
5. He will glorify me with the crown of blessedness. The Legacies or promises of my future blessedness are to be performed unto me by Christ: because he is the sole Executor of that Will and Testament wherein they are devised unto me; and therefore also he is the Captain of my salvation. Unto which Office he was enabled and perfected through the sufferings of death; that after his death he might possess his own glory, and might also bring me to glory after mine: because this was a way beseeming and becoming 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 Captain of their salvation perfect through sufferings. Christ himself 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 secure me at it, and hereafter to raise me from it; Heb. 2.18. for in that he himself hath suffered being tempted, be is able to secure them that are tempted. In a word, he therefore died and revived, that he might be my gracious Lord, in what state soever I am, whether dead or alive; Rom. 14.9. For to this end, Christ both died and risen 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 himself or died for me) must be understood of him by way of eminency or excellency in a special and singular manner: For although some other persons may die for me, yet they cannot be said to do it in that manner, or in that sense that he did it. Because Christ was the first person who died for me in this kind, and by the means of whose death principally and chiefly according to the grace and mercy of God, my salvation is established. And because Christ was the only person who died for me to these special ends of Justifying, Sanctifying, and Glorifying of me, as he was my sole and only Mediator, without the conjunction of any other person herein. And because this deed of Christ in dying for me is sometime in Scripture attributed unto Christ, as a special property peculiar to him; for hence it is said, Rom. 14.15. Destroy not him with thy meat, for whom Christ died, 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 die for me, and may be truly said to die for the good of my salvation. For touching himself Paul saith, 2. Cor. 1.6. That he was afflicted for the consolation and salvation of the Corinthians. And 2. Cor. 12.15. That he would very gladly spend, and be spent for their souls; for so the Margin declares the Original. And Ephes. 3.1. That he was the Prisoner of Jesus Christ for the Gentiles; and if consequently to his imprisonment he had suffered death, than it must needs follow that he had died for the Gentiles. And 2. Tim. 2.10. That he endured all things for the Elects sake, that they may also obtain the salvation which is in Christ Jesus, with eternal glory. And this was not the singular charity of Paul alone: But it is also the duty of every Believer to lay down his life for his brethren, especially when the matter concerns their salvation; for hereof the death of Christ is both the reason and the example, 1. John. 3.16. Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren. Likewise of every true Martyr, by whose constancy I find myself confirmed in the truth, it may be truly said, that he died for the good of my salvation. Yet notwithstanding all other persons besides Christ, are in this kind, only subservient unto Christ; and the benefit which I have by their death, doth only second my blessing by his.  
Who loved me.] The Motive that induced Christ to give himself for me; was his Love to me. For as the fruit of his death was my good: So the root of it was his love; for because he loved me; therefore he died for me. Certainly a real love, not in word, or in tongue, but in deed and in truth, testified and certified by his death; for by the outward passion of his death, he declared the inward affection of his love. And certainly a liberal love; for seeing love delights to give, what could he give me more than to give himself for me? For the greatness of his love unto me is here signified by two circumstances that enclose and stand about his Love. One before it, by the greatness of his person, in that he was the son of God; for what greater person was there in the world, who was mortal and able to die for me? The other after it, by the greatness of his passion in that he gave himself to death for me; for what could he possibly do more for my sake, then to lay down his life for me? Seeing beyond this, there can be no greater love; and hence he himself commends the greatness of love, John 15.13. Greater love hath no man then this, that a man lay down 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 several passages of Scripture, his Love and his Death go hand in hand, as the Cause with the effect; As Ephes. 5.2. Walk in love, as Christ also hath loved us, and given himself for us. And Ephes. 5.25. Husband's love your Wives, even as Christ also loved the Church, and gave himself for it. And 1. John 3.16. Hereby perceive we the love of God, because he laid down his life for us.  
Yet the love of Christ unto me, was not the sole and only cause of his death for me; so as to exclude the love of the Father from being concurrent with the love of Christ. For God the Father also loved me, and loved me so eminently and so principally, that his love was the cause why Christ loved me; and therefore consequently Gods love unto me must needs be the cause why Christ died for me, and must needs be also the supreme cause, that hath no higher cause above it. For Christ therefore died for me, because he loved me, and he therefore loved me, because God loved me: But why God loved me, I know no cause, beside his love. Yet that God's love to me is the cause why Christ died for me, is manifest from several passages of Scripture; as John 3.16. For God so loved the World, that he gave his only begotten Son, i. e. Gave him to die; for his love to the World was the cause, why he exposed his son to death. And Rom. 3.25. God hath set forth Christ, to be a propitiation through faith in his blood, to declare his righteousness, i. e. His kindness, 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 died for us. And 1. John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.  
And the greatness of Gods love herein, is manifest also by two circumstances. One of the Person dying; a person of that Majesty, and of so near alliance unto God, that he was the son of God, and his only begotten son. Which must needs argue in God an excess and high degree of love. For he that is so free, as to give up his own son for me, doth thereby further give me to understand, that he would willingly give me all that ever he hath. And beyond this, can there be any greater love, or can any love be more free? Yet such was God's love to me in the death of Christ, Rom. 8.32. He that spared not his own son, but delivered him up for us all; how shall he not with him also freely give us all things? The other Circumstance is of the persons for whom Christ died; for they were sinners and ungodly wretches; persons deserving death themselves, and altogether unworthy that any one should die for them, and therefore much less the son of God. Peradventure for good and godly men, some man would die; but would any man die for sinners and ungodly wretches? But Christ died for us while we were yet sinners and ungodly; and therein God commended the greatness of his love to us, Rom. 5.7. Peradventure for a good man, some would even dare to die; but God commendeth his love towards us, in that while we were yet sinners, Christ died for us. Hence there will follow these three verities.  
1. God's wrath was not the cause of Christ's death.] For we cannot find any such Doctrine delivered in the Scriptures: But from several express Scriptures we have clearly showed, that the cause of Christ's death was God's love unto us; and that love was not ordinary and vulgar, but singularly and entirely the greatest, that ever was in the world. We were indeed the children of wrath, i. e. liable to God's 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 died for us, we were then dead in sins, i. e. guilty of death by reason of our sins: Yet it thence followeth not, that our sins were punished in the death of Christ; for God may actually pardon their life, who actually are guilty of death. This God may do de jure, and hath already done it de facto; and he hath done it for this end, that thereby he might show the exceeding riches of his love and grace, in his mercy and kindness towards us through Christ; Ephes. 2.3. We all had our conversation in times passed in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others; but God who is rich in mercy for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye 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, he might show the exceeding riches of his grace, in his kindness towards us through Christ Jesus. Certainly such love as here is mentioned, so exceeding rich in grace, mercy, and kindness, must needs be free from wrath and anger; unless we 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 loves, 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 died.] For would God be angry with his only begotten Son, of whom he gave this public 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 he took upon him the form of a servant, and God calls him his chosen servant, in whom his soul was well pleased; Mat. 12.18. Behold my servant whom I have chosen, my beloved in whom my soul is well pleased. With his Son who was so Innocent, that in all his life he knew no sin, and therefore could be no subject of God's anger. And could God be angry with his Son then, when he was about Gods own work? a work 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 again. A work to God so agreeable, that (Ephes. 5.2.) it was an Offering and a sacrifice to God, for a sweet smelling savour. A work 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. He humbled himself and became obedient unto death even the death of the Cross: 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. etc.  
3. God was not angry with us when Christ died for us.] For could God be angry with us then, when we were the objects of his admirable and infinite love; when he did a work for our sakes, whereby he especially intended to free us wholly from his anger? a work wherein he plainly declared the exceeding riches of his grace, and the abundance of his mercy and kindness towards us? a work wherein he spared not his own most dearly beloved Son, but delivered him up for us all, and thereby manifested that he would freely give us all things? a work whereby he conveyed unto us, a right, interest, and claim to the eternal possession of Heavenly blessedness? Or if God were then angry with us, when to settle upon us eternal life, he exposed his own Son to a bitter death; what sufficient argument can we draw from his death, whereby to assure our souls, that God remains not angry with us still, even unto this very day.  
True it is, that God was angry with the Jews who put Christ to death; for his blood was upon them and upon their children; and afterward God punished their wickedness with a sin all desolation. Yet if we consider that anger of God according to the right course of causality, we shall easily perceive, that God's anger against the Jews was not the cause of Christ's death: but contrarily, Christ's death was the cause of God's anger against the Jews. For God whose anger caused not the work, was justly angry with the workmen who did it: because they on their part made it a wicked work; for they did it not as God's work, not as his Will, not for his sake, not for his end, nor by his authority. God's anger therefore against the Jews for the death of Christ, maketh nothing against the verities by me premised, that his anger was not the cause why Christ died. For the like may be said of every Martyr; whose death is a just cause of God's anger against his Persecutors, though God's anger be no cause at all of his death.  
But some man may say, that the truth of these words [who loved me and gave himself for me,] being spoken by Paul of himself, and in his person of every Christian, might be certainly known unto Paul. Because he might be assured of this truth by the means of some revelation made unto him thereof; for either Christ whom he had heard and seen; or God who revealed Christ unto him, might also reveal this truth unto him. But you that were borne some hundred years since the death of Christ, and have no revelation touching any such love of Christ toward you: how can you for your part certainly know and be assured concerning yourself, that Christ loved you, and gave himself for you?  
Hereto I answer. That this saying is also true of me, I certainly know and am assured from hence, because my name is written in God's last Will and Testament, that Christ loved me and gave himself for me. Yet I find not my name written there by my proper Christian and surname: but by an appellative or common name of mine, which unto me is fare better and more certain than my proper name. For I certainly know of myself, that I am a Believer in Christ, and am truly called by that name; and under that name I find it written of me, that Christ loved me, and died for me; John 3.16. God so loved the world, that he gave (to death) his only begotten Son; that whosoever believeth in him, should not perish, but have everlasting life. And again, Rom. 3.21. But now the righteousness (i. e. the kindness) of God without the Law is manifested, being witnessed by the Law and the Prophets: even the righteousness (or kindness) 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 blood. Christ then died for all Believers whatsoever, of what Nation and what age soever; not only for those who lived in that age wherein he died, but for all those also who should afterwards live in any age whatsoever. Now because Christ for certain died for all Believers, and I for certain am a Believer: therefore for certain Christ died for me. And if this Reasoning be not right, there is no reason why man should be accounted a reasonable creature: or if this Reasoning breed not certainty, man can have no certainty in any knowledge; and consequently he cannot be certain that himself is a man; much less can he be certain that any thing is doubtful.  
This nomination of me by the common name of a Believer, is fully sufficient to convey unto me a proper right to everlasting blessedness. My Father by his last Will settled his estate upon my elder Brother and upon his heirs: but my Brother dying without issue, I came to enjoy my father's 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 Heir; for collaterally by my birth I was heir 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 main purpose and scope of it. My heavenly Father by his last Will settled the Kingdom of Heaven upon Christ my elder Brother and upon his Heirs; and hereby the inheritance of Heaven is assured unto me. Because in Gods Will I am named to it; not by my single or proper name, but by my appellative or common name of heir to Christ; for having God my Father by faith, I consequently become Brother to Christ and coheir with him. And an heir by faith, when the Testator is pleased so to assign it, is jurally as sure as an heir by birth; and in the case present much surer: because the assignation is universal to all in general, Whosoever believeth in Christ shall not perish, but have everlasting life. And the righteousness of God, unto all and upon all them that believe. If therefore a common name written in man's will be of force to convey and assure an estate: much more shall it do the like in Gods Will.  
Oh my dear and blessed Lord, who hast loved me, and given thyself for me, and therefore wilt give me any thing else beside; grant me the spirit of thy love, that thine to me may beget mine to thee: But let mine be a sovereign love to adhere to thee against all the world; and let it be a diligent love, not in word but in deed, to serve thee faithfully in all thy commands. Grant me also the virtue of thy death, to work in me my death to sin; that as thou for my sake didst lay down thy life, so I for thy sake may lay down my sin. Let the sprinkling of thy blood fall upon my heart, to withdraw me from the course of the world, to cleanse me from all vain conversation, to purify me from sin and iniquity, to consecrate and dedicate my soul to holiness; that as Adam's sin made me guilty, so thy death may make me holy. And when my natural death approacheth, seeing thou hast tasted death for me, be pleased to secure me at the hour of mine: Let me not fear, or grieve, or grudge to die, but answering the way of thy love, let me give myself for me; and then Lord Jesus receive my spirit, for which thou didst vouchsafe to die.    

VERSE. 21.  

Text.  I do not frustrate the grace of God: For if righteousness come by the Law, than Christ is dead in vain.  

Sense.  
I do not frustrate the grace of God.] i. e. I make it not vain or void, by despising or rejecting it, in attributing that blessing unto God's Law, which proceedeth from his grace.  
For if righteousness come by the Law.] i. e. If the Right whereto God's righteousness (or kindness) justifieth, come by the Law; or if Justification come by the Law, as an effect of the Law.  
Then Christ is dead in vain.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. died without a cause; then Christ who died on the Cross to settle that Will and Testament of God whereby this Right was conveyed, died without a cause: or there was no sufficient reason why he should so die.   

Reason.  
These words contain the third and last Argument in this Chapter, whereby he proves the Negative of his principal 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 own person; concluding his Negative from an absurdity which must necessarily follow upon the contrary Affirmative of it. For if I am justified by the works of the Law; than it must needs follow, that thereby I do frustrate or made void the grace of God: because the Law of God and the Grace of God make such opposite titles, that if I claim by his Law, I must needs disclaim his Grace. The Necessity of this consequence he further declares and confirms by instancing in the gracious Means, whereby this divine Right of Inheritance to Blessedness is conveyed and settled upon me; namely by the bitter death of Christ upon the Cross, wherein God shown the riches of his grace, when by the death of his own Son he testified and confirmed that Will and Testament, wherein this Inheritance was devised unto me. For if my Right of Inheritance came by reason of the Law, than Christ who died to settle this Right upon me, died without any cause on God's part, and there was no sufficient reason why his Father who so dearly loved him, should expose him unto death, much less 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 God's grace, he seems to take occasion from the last words of the former verse, wherein he mentioned the love of Christ; because all grace is love.   

Comment.  
Frustrate, ampliated to 4 senses; which really are the same. Grace put for itself, and for all the effects of it. Of Justification the Matter, the Title, the Tenure, the Author, the Motive is mere Grace. The Nature of grace, in 2. things. Testimonies for it. No causes for it: Yet reasons 5. 1. From God's gift. 2. from his good pleasure. 3. from his goodness or kindness. 4. from his Mercy. 5. From his Will and Testament. God's grace is rich. Testimonies hereof, and Reasons 3. 1 It is without cause. Not from Merit, nor Request, nor Inquiry, But from God's proper motion, According to his own will, which otherwise were not his but ours. 2. Rich for the Effect, of Alliance, and Inheritance seated most gloriously. 3. For the Means, which was costly, & precious. Why Grace is not caused by my Works, nor by my Will: but is only Gratis for Thanks, 〈◊〉 what 〈◊〉 are. Yet they follow not necessarily & why not. Grace how frustrated. Righteousness put sometime for uprightness, Faithfulness, Kindness. Hear 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. Christ's death ampliated to his other actions, Especially to his Resurrection. Causes of Christ's death fit to be known; the ● Causes humane, the Divine, which must be: 1. Consequent to God's grace. 3 Respective to the New Testament. and so they are chief 3. which was very necessary, & done very sufficiently, and very solemnly, and why so; from Reason, and testimonies of Scripture. 2. To Confirm it, which also was necessary, & Effected: Yet not by the Testator in his own person: But in the person of his own Son. Which assures my Right, and argues the love of God and of Christ. Hence is the Blood of the New Testament opposed to that of Abel, and to that of the Old Testament: and is fare 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 own 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 Ascension he fulfilled Gods Will, in giving gifts to men. Hence our Expiation, our Consolation, our Resurrection, and Glorification. Hence Christ's 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 Paul's argument. The effect of a Testament. God's two Testaments are different, and therefore are Repugnant. The Old not in force, because it was faulty or else Paul's argument is so, and Christ died without cause. Arguments of God's grace for the Effect of it, and the Means, which was Rich, Requiring my Faith, and Hope, and Love. It comes not by the Law, but is opposed to it.  
I Do not frustrate the grace of God.] The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. I do not despise, reject, disannul, or bring to nothing the the grace of God; for these four ways the word is Englished elsewhere, and in this place only is rendered frustrate. As Luke. 10.16. He that heareth you, heareth me, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he that despiseth you, despiseth me. And Marc. 7.9. And he said unto them; full well (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ye reject the commandment of God. And Gal. 3.15. Though it be but a man's Testament, yet if it be confirmed, no man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) disannulleth or addeth thereto. And 1. Cor. 1.19. I will destroy the wisdom of the wise, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I will bring to nothing the understanding of the Prudent. And all these four ways the word signifieth here: Because these several senses are not really different; but are either in a manner the same, or else one consequent to the other. For what I despise, that also I reject; and what I reject, that I disannul or bring to nothing in effect, by making it frustrate or void in respect of any use or benefit to myself. If therefore I frustrate or make void the grace of God, from having that effect upon me, which God purposed towards me, I disannul his grace or bring it to nothing; which argues my refusal of it to reject it; and my rejection argues my contempt of it, that I disesteem or despise it.  
Concerning the nature of God's grace, what it is, we have spoken somewhat before, cap. 1. vers. 6. where the Reader may peruse it. Hear therefore we shall consider that effect of it, from which the Apostle argueth and reasoneth in this place; for here the word is put by way of metonymy or transnomination for all those effects both mediall and final, whereof God's grace is the originary and primary cause. The Right whereto I am justified is a divine state of alliance and inheritance to be the son and heir 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 mean procreant cause on my part, whereby I receive this Right. The Tenure whereby I continue or hold it, are the Duties and Services of holiness, or the good works of love; for these are a mean cause conservant on my part, that my right may not escheat or be forfeited. The principal person who imputeth, deriveth, or conveyeth this right unto me is God the Father; for who but God as the principal Agent, can make me the son and heir of God? The Motive inducing God to impute or convey this Right unto me is his mere Grace; I mean that inward affection residing in God, which is his goodwill, love, favour, mercy, and kindness; for all these are really the same, but rationally different in respects. So that my title on God's part is God's mere grace, which is the supreme or prime cause, having no other cause above or beyond it.  
The cause why every Believer is the son and heir 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 mere Grace, i. e. his love or goodwill to dignify a person who deserves it not. For God's love is his goodwill to benefie or do good; and when the benefit done is a dignity or honour to the receiver, and the receiver a person who deserves it not, than such Love of God is his Grace. My alliance with God to be his son and heir, 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 be borne of his Father, or after he is borne to be made the son of another: But the only cause of a son is love; and the only cause to be made the son of God, is the grace of God: Because to be made the son of God, is the greatest dignity and honour in the Wold; for thereby man's dignity approacheth to the Majesty of the most high God; who though by reason of his power he be 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 be by grace to the end the promise might be sure to all the seed; what is the thing that is of faith? The divine inheritance to be made the heirs of God; as it appears in the words preceding, vers. 13. and 14. And Ephes. 1.6. To the praise of the glory of his grace, wherein or whereby) he hath made us accepted in the beloved, i. e. Whereby he hath justified us, or made us coheirs with his beloved son. And Ephes. 2.4.5. But God who is rich in mercy for his great love wherewith he loved us, even when we were dead in sins hath quickened us together with Christ; by grace ye 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, we should be made heirs according to the hope of eternal life, i. e. The cause of our Justifying is Gods grace, and the effect of it is, that thereby we are made heirs of eternal life; and because we are heirs, we have good reason to hope for it; for who can have better hope of any thing then an heir hath of his inheritance? These are the chief authorities from the Scriptures to testify this truth, that our inheritance is by grace. Causes to prove it, there are none; for we said, that God's grace was the highest cause, which had none above it; and therefore this verity must needs be a principle, and consequently cannot be proved; for he abuseth a principle who attempteth to prove it. Yet there are reasons that may argue and persuade it; and they being grounded on Scripture, are chiefly these five following.  
1. Because this Right comes from God's gift. John 4.10. If thou knewest the gift of God. i. e. everlasting life which comes from God's 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 eternal life; for the original 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 be 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 eternal death, the cause whereof was the offence or sin, is opposed eternal 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 eternal life, through Jesus Christ our Lord. i. e. The cause of our present guiltiness unto eternal death is sin, whereof death is the wages: but the cause of our present right unto eternal life is not our holiness, but God's grace whereof life is the gift; and that gift is conveyed unto us by the means of Jesus Christ. And Heb. 6.4. It is impossible for those who were once enlightened, and have tasted of the heavenly gift. i e. who have had the knowledge and have felt the joy of their inheritance to blessedness, which is no earthly purchase, but a heavenly gift proceeding from God. Now the fountain 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 cometh from God's 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 blessedness 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. Fear not little flock; for it is your Father's good pleasure to give you the Kingdom. i e. fear not the want of food and raiment; for God is your Father, and therefore will give it you; and more than so; for he will also give you the Kingdom of Heaven; for the blessing thereof comes from his gift, and that gift proceeds from his good pleasure. And Ephes. 1.9. having made known unto us the mystery of his Will according to his good pleasure, which he hath purposed in himself. 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 known unto us; and this is according to his good pleasure which he purposed in himself, 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 God's goodness or kindness. Rom. 11.22. Behold therefore the goodness and severity of God: on them which fell, severity: but towards thee, goodness, if thou continue in his goodness; 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 God's severity: but God's election of thee in their room proceeds from his goodness or kindness towards thee, if thou continue in that state wherinto his goodness 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 he might show the exceeding riches of his grace, in his kindness 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 coheirs. i e. to all believers in him: that in the world to come after the Resurrection, God might show and impart unto us the exceeding riches or abundance of that blessedness, which proceeds from the abundance of his grace and kindness towards us, through the means of Jesus Christ. And Tit. 3.4. But after that the kindness and love of God our Saviour toward man appeared. i e. Those benefits whereby God is the Saviour of man, proceeds from God's kindness and love toward man. Now God's goodness or kindness is really the very same thing with his grace; for his grace is that inward affection from whence his outward kindness floweth, as the effect thereof.  
4. Because it comes from God's Mercy or Pity, Rom. 11.30. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed; that through your mercy, they also may obtain mercy, i. e. As heretofore ye Gentiles were Infidels or Unbelievers; yet now have believed upon the Jews unbelief: So now the Jews are become unbelievers, that upon your belief, they may be provoked to believe. He calls belief mercy; because the thing believed, and the act of believing proceed from God's mercy. And Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, i. e. Our final salvation which God hath decreed or devised unto us, and our Sanctification in regenerating or renewing us by his holy Spirit, which is the means to the former end, proceeds not from any works of ours, which we had done before, according to any righteousness that was in us: But our right thereunto proceeds from God's work, as an act of his mercy. And 1. Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ from the dead, to an inheritance incorruptible, etc. i. e. Blessed be God who by the Resurrection of Christ hath begotten and wrought in us a lively hope of eternal life, which is an inheritance incorruptible: All which proceeds from the abundance of his mercy. Now all Mercy is Grace, though all Grace be 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, than grace becomes mercy: Because all mercy is grace to a person in misery.  
5. Because it comes by God's 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 sons 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. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his Will, i. e. Our adoption to be the sons of God, and the coheirs with Christ by means of Christ is predestinated, ordained, or devised unto us, according to that good pleasure of God, which he hath expressed in his Will and Testament. And in the same Chapter, vers. 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own Will. i. e. In or through Christ we are made coheirs with Christ unto blessedness, whereto we are predestinated, instituted, and ordained by God, who performeth all things according to that purpose, counsel, 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 kindness towards those Legataries, unto whom they are devised; for hence it is, that Wills require a favourable construction or interpretation, because they contain matters of favour.  
And God's grace whereby I am justified unto this Right, is rich grace. For that is a frequent attribute whereby the Scripture doth commend and magnify the greatness, plenty, and abundance of God's grace, by styling 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 Jews is the occasion of God's grace, and of the riches or abundance thereof unto the Gentiles, and unto all the world besides. And Ephes. 1.7. In whom we have redemption through his blood, 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 show the exceeding riches of his grace, in his kindness towards us through Jesus Christ. i e. the exceeding plenty and abundance of his grace; for although grace and kindness be really one and the same thing: yet after the word grace, the Apostle addeth the word kindness; that by the abundance of his words, he might signify the abundance of God's grace. Certainly sin aboundeth in the world, and hath done so in all ages; yet grace doth over-abound it; Rom. 3.20. The Law entered that the offence might abound: but where sin 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 superabound, by over-reigning, overruling, and overcoming sin: because God by his grace doth not only forgive eternal death which is the punishment of sin: but over and above he doth give us a right unto eternal life, by justifying us thereunto through Christ; as it there followeth in the next verse; That as sin hath reigned unto death, even so might grace reign through righteousness (through a Right) unto eternal life. And this richness or greatness of God's grace appears from three grounds.  
1. Because God's grace is without a cause. There was no cause moving God to justify me; for as we said before, his grace is hereof the supreme or prime cause, having no other cause above or beyond it to actuate or move it. What moved God to be so gracious unto me, as to predestinate or devise unto me in his last Will and Testament, this divine state of alliance and inheritance with him? Certainly, no Merit or desert of mine moved him; for it was not for any work or other act of mine, which I had done, or which God foresaw I would do, that could deserve this grace. Because God's grace and my works are in respect of causality so inconsistent and contrary, that they cannot both concur as causes procreant of the same blessing: But the claim by one, doth necessarily exclude the other. For if it be by works, it is of debt, and then it cannot be of grace, Rom. 4.4. Now to him that worketh, is the reward reckoned, not of grace, but of debt. But if it be by grace, it is of gift, and then it cannot be of works, Rom. 11.6. And if by grace, than it is no more of works, 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 counsel or advice, that God should devise this Legacy unto me; for Rom. 11.34. Who hath known the mind of the Lord, or who hath been his counsellor? Neither had I any existence when Gods Will was framed. Lastly, no inquiry or seeking of mine moved him hereto; 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 me not, I was made manifest unto them that asked not after me. And when by the preaching of the Gospel, God sought me, asked after me, and called me to accept his grace, I was hardly persuaded to believe and receive it. And unto this day many Nations cannot be persuaded of it; yea some Christians are not rightly and fully persuaded of it.  
But God was hereto moved of his own mere and proper motion, wherein the will of his grace was the prime cause or first mover. For according to the good pleasure, purpose, and counsel of his own Will, he predestinated or devised this Legacy unto me, Ephes. 1.11. In whom we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own 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 speak 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 be moved to some Legacy by the Petition of the Legatary, or by the intercession of some friend: Yet with God it cannot be thus; because his Will was made from the foundation of the World, before the existence of any person interessed who could solicit or move him thereupon. Now that Grace which hath no cause moving it, but moves of its own free accord, is fare more rich and gracious than that grace which hath a cause, which is solicited and moved by the importunities and petitions of the Receiver. For as an Injury done without cause is the more malicious, so a kindness without cause is the more gracious; whereas grace begged is but beggarly grace.  
2. Because the Effect of God's grace, is rich. That effect is my divine Alliance and inheritance to be the son and heir of God; and certainly such a state must needs be a rich condition. For when David was solicited to an alliance with King Saul, his Answer was, 1. Sam. 18.23. Seemeth it to you a light thing to be a King's son in law; seeing that I am a poor man and lightly esteemed? And can it seem a light thing to me to be made the son and heir of God; seeing that I am a sinful man, who stand condemned to death? Is not the grace infinitely greater, for man to be made the son of God, then for David to be made the son of Saul? And the future Inheritance which God hath prepared for me is so glorious, that the plenty or richness thereof, is both ineffable which no tongue can express, 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 seen, nor ear heard, neither have entered into the heart of man, the things that God hath prepared for them that love him. Yet of the City wherein I shall be seated John had a vision, wherein he saw the richness of it, Revel. 21.10. That the walls were made of precious stones, the gates of pearl, the streets of pure gold transparent as glass, the light of the City was the glory of God and of the Lamb; 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 God's grace in translating me from the grave, which is the den of death and rottenness, to seat me in heaven, which is the mansion of joy and blessedness, must needs be very gracious.  
3. Because the Means was rich, whereby the former effect is wrought. That means was the Death of Christ upon the Cross; for the Means of his death, my alliance and inheritance with God is conveyed unto me; a Means certainly very gracious, arguing the admirable and singular love of God towards me. For it cost God that person who was most dear unto him, even his own and only begotten son, whose blood was spilt and spent out to convey the effect of this grace unto me: and that blood was expended not by an ordinary death, but by the bitter, painful, and shameful death of the Cross, whereon he suffered in the condition of a malefactor, and of a cursed person. Hence we are said to be God's Purchase, which he bought at a price, 1. Cor. 6.20. Ye are not your own, for ye are bought with a price. And for the purchase of us, he paid very dear; for the price wherewith we were bought, was the price of blood, Ephes. 1.7. In whom we have redemption through his blood. And the blood of our redemption was precious blood, 1. Pet. 18.19. Ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ. For the blood of Christ must needs be precious, because it was the blood of God. Act. 20.28. Take heed therefore unto yourselves— to feed the Church of God, which he hath purchased with his own blood. And the cause why God expended that blood, was his mere grace according to the richesses and abundance of it; Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, wherein he hath abounded towards us. Now that grace which is so chargeable to the donour, that it costeth blood, must needs be rich and costly.  
My works then are not the cause of God's grace; because his grace is herein the supreme and prime cause, that hath no cause but is without cause: and because grace is not grace if it be of works, though it be grace when it is granted upon request: and because the poorness of my works can never cause the richness of his grace. But contrarily, God's grace is the cause of my works, 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 works. Neither is my will the cause of God's 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 ask it. For in order both of nature and time God's grace is first, and is first given me for this purpose, namely to prepare and produce in me those works of holiness, which is my gratefulness or thankfulness for his grace: for hence, John 1.16. God's grace is called grace for grace. i e. grace for thanks: for the word grace doth signify an antecedent kindness done, and the subsequent thankfulness due for that kindness; 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 thankfulness to God for his grace, I can not otherwise really express, but by my works of holiness; for that holiness 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 thankfulness. Likewise God's love was first, and first shown, to prepare and produce my love; for God loves me, not therefore because I first loved him: But contrarily, because God first loved me, therefore I must and do love him, 1. John. 4.19. We love him, because he first loved us.  
And it goeth very well and happily with me, if God's grace have this effect upon me, to be seconded and followed with my works of holiness, by way of gratefulness for his grace. For this effect doth not follow necessarily, but only contingently, which may be or may be not: Seeing too manifest it is, that in some men it followeth not: Because otherwise God's grace could not be frustrated, which the Apostle here supposeth. Yet I must constantly note, that although my works of holiness be not the cause procreant to produce the existence of God's grace towards me: Yet they are the cause conservant, to maintain the continuance of it; because otherwise his grace will be frustrated. Seeing then God's grace is on God's part the cause of my Justification unto this divine alliance and inheritance with him; if therefore unto my works I ascribe that cause which belongs unto his grace; do I not hereby frustrate the grace of God, by denying it that effect which properly it doth produce? Am I not hereby a Rejector and a Despiser of God's grace, as a thing superfluous and needless? And consequently am I not an ungrateful and an ungracious wretch, to magnify the poorness of my works above the richness of his grace? Seeing unto works of holiness I stood bound before by the Law of nature as I am God's Creature, though he had conferred upon me no such grace of alliance as to make me his son and heir.  
For if righteousness come by the Law.] A further confirmation and illustration of this last argument in the former clause of this verse, comprising withal a prevention of a tacit objection. An Objection. For by reason of his former words, some man might say; why do you speak of frustrating the grace of God? Should you frustrate his grace, if your right of inheritance should be conveyed unto you by God's Law, and not by faith in Christ? The Answer. Hereto his Answer is affirmative; that thereby he should frustrate God's grace; for (saith he) if the right of inheritance come by the Law, than Christ died without a cause; and consequently the riches of God's grace, which appeared by the means of Christ's death, should be made frustrate and void.  
The word Righteousness in reference to God, doth often signify that virtue of God, which is his Uprightness, whereby all his actions are just and right, according to that holiness, which unto him is natural. Sometime it signifieth his faithfulness in keeping and performing that promise which he hath made: But more frequently it signifieth his kindness, which went before his promise, and was the cause why he 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 Righteousness in this latter sense, we spoke somewhat largely before in this Chapter, verse 16. But here in this verse the word signifies jurally, for that right of alliance and inheritance, which on my part is the effect or consequent of God's kindness to me, and whereto his righteousness or kindness doth justify me: All which amount in one word unto Justification; as if the Apostle had expressed it thus; if my Justification, or the right whereto God's kindness doth justify, come by the Law. For God's kindness, 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 righteousness or kindness is the cause whereof my Right is the effect; and his Justifying is the act whereby (through the means of my faith) his kindness doth convey this Right unto me.  
That therefore we may here perform what was before intimated in this Chapter, vers. 16. We are to observe, that the Hebrew word Zedakah in the Old Testament, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the New, which in our Translations are commonly Englished by the word Righteousness, do many times signify the Latin word Jus, whereof the English is a Right, Interest, or Claim. As Gen. 15.6. And Abraham believed in the Lord, and he counted it to him (Zedakah) for righteousness (or a Right) i. e. God upon Abraham's faith conveyed unto Abraham a right to the blessing which God had promised. And Gen. 30.33. So shall (Zidkathi) my righteousness (or right) answer for me in time to come, when it shall come for my hire before thy face. q. d. All the young ones of the flock which shall fall out to be spotted, shall be my hire for keeping the flock; and my Right to these shall answer your question concerning my future wages; for if you find with me any other than such, let it be theft in me. And Psal. 35.27. Let them shout for joy and be glad, that favour (Zidki) my righteousness, i. e. my right, or (as it is there translated) my righteous cause. And Proverb. 16.8. Better is a little (Bizdekah) with righteousness, i. e. with right; for the words following require that sense; then great revenues without right. And Esay. 5.23. Which justify the wicked for reward, and take away (Zedakah Zaddikim) the righteousness of the righteous from him, i. e. the right of the righteous from him; for no man can take away the uprightness or moral righteousness of the righteous from him; but his jural right may be, and many times is taken from him.  
Likewise in the New Testament the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth many times signify a right. As Heb. 11.7. And Noah became Heir (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the righteousness which is by faith, i. e. of the right which he accepted by his faith; For the matter whereto a man becomes heir is some right, interest, or claim, and not uprightness or moral righteousness; because such righteousness is not inheritable or deviseable to be conveyed from one person to another, as Rights and Interests may and do. 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 righteousness, i. e. for a Right; for it hath reference to the thine former words, Reward, Grace, and Debt; which are jural terms concerning matters of Right, and plainly teach us this comparison, between the labourer and the Believer; who agree in this, that both have a good right, interest, or claim, the Labourer to his wages, and the Believer to his promise. But in this they differ, that the Labourer by title of his work 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 sign of circumcision, a seal (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the righteousness of the faith, which he had being uncircumcised; that he might be the Father of all them that believe, i. e. A seal of the right which he had by faith being uncircumcised; for a seal is not a sign of uprightness or moral righteousness, but of a right, interest, or claim; and the right sealed unto Abraham is here specified, That he might be the Father of all them that believe; which condition in Abraham was not a moral righteousness, but a jural right of dignity. And again, vers. 13. For the promise that he should be the Heir of the World, was not to Abraham, or to his seeds through the Law, but (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) through the righteousness of faith, i. e. through the right which he had by faith; for it hath reference to the two former words, Promise and Heir, which are jural terms 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 Righteousness beareth in divers passages of that Epistle, the recital whereof would prove too numerous and tedious.  
Yet for our further confirmation herein, we may take notice, that in the Old Testament the Hebrew word Zedakah doth not only signify a right, but in King JAMES his translation is sometime so Englished; As 2. Sam. 19.28. For all my Father's house were but dead men before my Lord the King: yet didst thou set thy servant among them, that did eat at thine own table; (mah iesh li Zedakah) what right have I therefore yet to cry any more unto the King. The Right here 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 appears by the words following. And Nehemiah 2.20. Then I answered them and said 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 memorial in Jerusalem. The Right here mentioned was a Right of Inheritance or of some special Privilege, which the three persons to whom he spoke could not claim: because they were not Jews 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 sattest in the throne Judging (Zedek) right. And Psal. 17.1. Hear (Zedek) the right, O Lord, attend unto my cry. Thus the Hebrew word Zedakah, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the English righteousness, doth many times signify a Right, and is sometime so Englished.  
Now that the same word doth also signify a Right here in the Text which we have now in hand, though here it be not so Englished, it plainly appears from a parallel 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 say 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 special kind, and indeed the best kind of Right, when it comes to be in possession: because it is an universal and perpetual Right extended to a whole estate for ever. What therefore in one place is meant by the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Right: the same is expressed in the other by the special word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Inheritance. Secondly, both these say carry the same reason: because in both places he argues for one and the same conclusion; namely that a man is not justified by the Law; which he proves from the several absurdities, which upon a supposal 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 say are all one in effect) than all is frustrate, void, without cause, and of no effect; for the grace of God is frustrate, faith is made void, the death of Christ is without cause, and the promise is of no effect. For when he saith It is no more of Promise, he seems to say, The Promise is of no effect: for so he saith expressly in a place parallel to both these, Rom. 4.14. For if they which be of the Law be heirs, faith is made void, and the Promise made of no effect.  
Then Christ is dead in vain.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Dyed without cause. This is the absurdity which will necessarily follow upon the former supposition, that the right to blessedness cometh by the Law. The Greek Adverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify in vain; for that is in vain which is without effect: neither is it elsewhere in the New Testament ever translated in vain; neither is that sense the mind of the Apostle here; 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 recompense; 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 here in this place it signifieth causelessly or without cause; and that is done causelessly or without cause, for which there is no reason, or at least not just, weighty, or sufficient reason. So the word is rendered, John 15.25. they hated me (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) without a cause; and so in this place it stands rendered in that English translation which was here in use before that of King JAMES. q. d. If the Right of Inheritance unto blessedness be 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 himself up to death.  
But here in the Death of Christ must be 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, he commonly also makes express mention of his Resurrection, joining it with his death in respect of causality; As Rom. 4.25. Who was delivered for our offences, and was raised again for our justification. And Rom. 6.4. Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead to the glory of the Father: Even so we also should walk in newness of life. And Rom. 8.34. Who is he that condemneth? It is Christ that died; yea rather that is risen again. And Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living. And 2. Cor. 5.15. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. And 1. Thess. 4.14. For if we believe that Jesus died, and risen again; even so them also which sleep in Jesus, will God bring with him: Yet here, and sometimes elsewhere the Apostle doth mention only the death of Christ: Because above all his other actions, his Death was the hardest work, and the greatest argument of his love; and therefore his death should most strongly move us, to the works of love and ways of holiness.  
The Effects and Benefits of Christ's death were specified before upon these words of the former verse, Who gave himself for me. Hear therefore we shall mention the Causes or Reasons of his death: Partly because there is much difference between the causes and the effects of the same thing, though sometime these to them may be subordinate. Partly because it much conduceth to our understanding and belief of a thing, to know the causes and reasons of it; especially a thing of such moment as is the death of Christ. But chiefly because the force of the Apostles argument lieth in these words, that then Christ died without a cause. Yet here we intent not to meddle with the Natural cause of his death; for manifest it is, that naturally his Crucifying caused it. Nor yet with the voluntary causes of it on the Jews part: For so the causes of it were, partly the sentence of Pilate, whose will it was to condemn him; partly the Malice of the Jews, 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 God's part, why God had a will to decree the death of Christ, and actually to subject him thereunto.  
And the Causes thereof on God's part, if they be rightly alleged according to the Scriptures, must needs have in them these three qualities. 1. They must be repugnant unto Justifying by the Law; for otherwise we lose the force of the Apostles argument, which runs thus; For if righteousness (or the right whereto a man is justified) come by the Law, than Christ died without a cause, i. e. If the Law have this effect to justify, than there is no just cause why Christ died; and therefore there must be such a repugnancy between that effect of the Law, and the cause of Christ's death, that he who supposeth the former doth thereby overthrow the latter; and contrarily if there be a cause of Christ's death, the Law must needs be without that effect.  
2. They must be Consequent to the love and grace of God; for otherwise again we lose another force of the Apostles reasoning, whereby he inferreth, that if Christ died without cause, than I frustrate the grace of God: But I do not frustrate the grace of God, who by the death of Christ conveyeth that grace unto me. For indeed the supreme, inward, impulsive cause, or prime motive of Christ's death, was the love and grace of God towards us; and not his hatred or wrath; but of this remote cause we spoke before upon the former verse, and therefore shall not insist upon it any further. 3. They must be Respective unto the New Testament: Partly because the New Testament is both repugnant to God's Law, and also consequent to God's grace: Partly because the New Testament is that solemn 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, final causes or reasons of Christ's death are chiefly three.  
1. To testify or prove the truth of the New Testament. Every Testament ought to be sufficiently and solemnly testified; for hence by way of eminency it is called a Testament. Partly because actively, it doth testify the mind or will of the Testator, as the Civil Law delivers it, which thereupon saith, Testamentum ex eo appellatur, quod sit testatio mentis. But chiefly (under correction) because passively it is solemnly testified by the Testimony of several testable persons, who are to attest the truth of it, and in case it be a written Testament, actually do attest it under their hands and seals: For the ancient solemnity whereof there are extant several rules in the Civil Law. But unto the New Testament a solemn 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 God's Testament also, and had a solemn 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 solemn testimony, the Law had the prescription of being in force for the space of fifteen hundred years. The New Testament therefore which was to infringe the Old, wherein a whole Nation had been so long interessed, had need of good testimony; because men will struggle hard for their Laws, Customs, 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 only to Christ: Yet it had very sufficient testimony, as good and better than the Old. For the certainty and truth thereof was testified by the Son of God, a greater person than any Angel; and he testified it by greater means, not with lightning and thunder, but with works of wonder, such as never were done in the World before, such as had they been in Sodom; it would have remained until this day; as the strangeness of his Miracles, the holiness 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 eat the passover, in a greater Congregation than was at Mount Sinai. And that solemnity was attended with greater wonders than were at Mount Sinai; for there only the Air was rend with lightnings, thunders, and the sound of a Trumpet: But at the death of Christ there were fare greater and stranger rents; for Mat. 27.51. The veil of the Temple was rend in twain from the top to the bottom, and the Earth did quake, and the Rocks rend, and the Graves were opened, and many bodies of the Saints which slept, arose. For because Christ could not gain belief for God's New Testament, neither by the constancy of his Doctrine, nor by the strangeness of his Miracles, nor by the holiness of his life; therefore he 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 doubtful before, gave full faith to his testimony, and have since co-attested it over all the World.  
Hence Christ saith of himself, John 3.11. Verily, verily, I say unto thee, we speak that we know, and testify that we have seen, viz. the New Testament or last Will of God, which God had therefore revealed unto him, that he should speak and testify it. And again he saith, John 18.37. To this end was I borne, and for this cause came I into the World, that I should bear witness 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 he witnessed a good confession; now the confession which Christ witnessed before Pilate, he also witnessed with his death. Hence he is called the faithful and true witness, Revel. 3.14. These things saith the Amen, the faithful and true witness; viz. because he was the first true Martyr of the New Testament to testify it with his blood. Hence his blood is termed a witness on earth, 1. John 5.8. And there are three that bear witness 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. be 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 Cross; for unto the Gospel that shameful death was made the common reproach, and there was no other cause why Timothy should be ashamed thereof.  
2. To establish or confirm the force of the New Testament.] Every Testament doth necessarily require a solemn Confirmation of it, that may cause it to be of strength and in force: because the constitution or making of a Testament is in itself an imperfect and infirm act, until 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 less 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, ordain, 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 saith 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 than was confirmed: because God would have the world take notice, that he had not only no will to revoke it, but also had left himself 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 confirm his Testament by his own death in his own proper person: because though he be a Person Testable who can make a Testament, yet withal he is a person immortal, who cannot die: and therefore the most High God hath this prerogative, that he may confirm his Testament by the death of another. For hereupon God confirmed his Old Testament by the death of Beasts, whose blood was sprinkled on the people, to establish his Testament unto them. Exod. 24.8. And Moses took the blood (of the Oxen slain for sacrifice, vers. 5.) and sprinkled on the People, and said, Behold the blood 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 himself, and so near unto him, that he was in a manner himself, even his only and dear beloved Son, whom God made his substitute to die in his stead for the confirmation of his last Will and Testament. For as the New Testament is better than the Old, and established upon better Promises: so it had a most excellent confirmation.  
For can I devise a greater assurance of blessedness, then to read the devise of it in God's 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 access of my faith, 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? Can God who could not die, 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 shown in framing of the New Testament, then that his own and only Son should suffer death to confirm it? Or could Christ devise a more precious means whereby to show his love, then to lay down his life for a company of sinners, who stood condemned to death, that by Means of his death, that Testament might come to be in force, by which they might claim not only a pardon from eternal death, but also an Inheritance to eternal life, which is settled upon them at the price of his blood.  
For hence Christ instituted the Eucharist as a perpetual commemoration of his death, and called his blood, the blood of the New Testament: because the New Testament was thereby established and confirmed to be in force; Mat. 26.28. For this is my blood of the New Testament, which is shed for many for the Remission of sins. i e. the Wine in this cup is a memorial representing or betokening my blood, which is to be shed to confirm the New Testament, wherein the Remission of sins is bequeathed unto many, even unto all Believers. And again the like saying is expressed, Marc. 14.24. This is my blood of the New Testament, which is shed for many. i e. the blood whereby the New Testament was confirmed. Hence Christ is frequently in Scripture said to give himself for us and to die for us; because by his death he confirmed the new Testament to be in force for our sakes, that we thereupon might actually have our present right to all the blessings therein conveyed unto us. Hence also the blood of Christ is opposed to the blood of Abel, and is said to speak better things then that of Abel; Heb. 12.24. And to Jesus the Mediator of the New Testament, and to the blood of sprinkling, that speaketh better things then that of Abel. viz. Because the sprinkling of Christ's blood confirmed the New Testament, which gives rights and claims to blessedness; whereas the blood of Abel clamours and cries 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 blood, yet that confirmation was made but by the blood of beasts, as of Oxen, Calves, and Goats; for that with such blood only the Old Testament was established or confirmed, it appears plainly, 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 blood; for when Moses had spoken every Precept to all the people according to the Law, he took the blood of Calves and of Goats, with water, and scarlet wool and hyssop, and sprinkled both the Book and all the people; saying, this is the blood of the Testament which God hath enjoined unto you. And hence a contempt against the New Testament is fare more fearful and dangerous, than a despite against the Old: because the New was sanctified, confirmed, or hallowed with holy blood, even with the blood of the Son of God; Heb. 10.28. He that despised Moses Law, died without mercy, under two or three witnesses: Of how much sorer punishment, suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant (or New Testament) wherewith he (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 perform the Decrees of the New Testament. According to the rule of right reason, and to the Law of natural equity, the will of the dead is to be 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 kind 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 binds the Magistrate to execute it: So doth a Will bind the Executor. But it is definitive and natural to a Testament, to be 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 he execute not the Testament of the Testator. And because it is definitive and natural to a Testament to predestinate and pre-decree things to be executed after death: that Testament therefore 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 wherein 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, be not precisely bound to undertake the Executorship, for if he see cause, he may refuse it: Yet when once he 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, than were ordained in the former Testament. And therefore what better Executor could God nominate and depute for the performance of it, than 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 sanctify the people of God, by expiating their sins, and sending unto them the holy spirit of God to purify and cleanse their conscience from sin? And who but Christ can execute the Office of that King, who was to set on the Throne of Heaven, there to govern the people of God, to subdue all their enemies, to raise them from death, to invest them with heavenly bodies, and to seat them in the possession of blessedness? For the Priestly and Kingly Office of Christ, wherein else doth it chiefly consist, but in the execution of the New Testament? In a word, who but Christ can discharge the Promises or Legacies of blessedness, which in the New Testament are made and devised unto Believers?  
Hence Christ is called the Mediator of the New Testament, Heb. 9.15. And for this cause he is the Mediator of the New Testament. And again, Heb. 12.24. And to Jesus the Mediator of the New Covenant, or Testament; for that word stands in the Margin, and should have been in the Text. Now the Mediator of a Testament is he, whom in these times we call the Executor of it; for although every Mediator be not the Executor of a Testament, yet every Mediator of a Testament is the Executor of it. Because the Executor thereof is a Mediator or middle person between the Testator and the Legataries; and by Means of him, the final effect of the Testament is procured, and therein in consisteth the final execution of it. But although this be not the only 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 chief 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 universal heir of God; Heb. 1.2. God in these last days hath spoken unto us by his Son, whom he hath appointed heir of all things. Now in a testamentary construction, an heir, and a vested Executor are really all one and the same; although some rational difference may be between them. Thereby he was to receive universal 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 spoke unto them saying, All power is given unto me in Heaven and in Earth. Thereby he was to receive universal 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 manner 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 be the High Priest of God's Church, and the King of God's Kingdom, to set upon the throne of Heaven, as the highest person in the world, excepting only the most high God; 1 Cor. 15.27. For he hath put all things under his feet: but when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. Thus Christ was a vested Executor.  
But his Executorship was conditional. For it was charged with the condition of his own death; he must die before he can enter it, and therefore die that he might perform 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 do the things of it after his own death. A course quite contrary to the Testaments of men, wherein the Executor after his own death is able to do nothing. Although God's Testament were in force upon the confirmation of it: yet the effect of that force, for the execution of it must necessarily be suspended, until 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 burdensome unto flesh and blood; for it is an hard case that an Executor must die to compass his Executorship. Yet unto Christ the condition was possible, and lay in his power to perform; for unto a person who is mortal, what is more possible than death? And unto Christ it was very feasable; for seeing he must die for the testimony of God's 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 Means by or through which that testament must be executed; and without this Means it could not be performed. And for the Necessity of this Means these are two reasons.  
1. Because without his death, he could not receive his own Inheritance. For by means 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 universal power, honour, and glory, to set upon the throne of Heaven as the perpetual Priest and King over the people of God. Because (1 Cor. 15.50.) flesh and blood cannot inherit the kingdom of God; much less can it set upon the throne of God. That mortal person therefore that will enjoy immortality, must first be devested of mortality: and the mortality of a person mortal is devested only by the means 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 quickening spirit. And Christ at the first was made mortal; for he was made a little lower than the Angels: but afterward he was made immortal; for he was crowned with glory and honour above the Angels: and the Means 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 than 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 means to it; because between the two extremes of his mortality and immortality, his death was the interposed Mean through which he was to pass from one to the other.  
2. Because without his death he could not discharge the Legacies given to Believers. For through means of his death he was prepared, fitted, and perfected to perform all the Promises of the New Testament. For seeing every Testament is a Decree touching things to be done after death, and the New Testament was touching things to be done after the death of Christ; therefore Christ must needs die before they can be done, and before he can do them; that through his death he might be qualified and perfected for the doing of them. God for the bringing of many sons unto glory, will constitute Christ the Captain of their salvation: But for this Function he will make Christ perfect through the suffering of death. And this means of perfecting was so decent and comely, that it became Almighty God to perfect him by this means, 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 Captain of their salvation perfect through sufferings. Christ was the son of God, who learned obedience by the things which he suffered; and through that suffering he was made perfect, to become the author of salvation to all who obey him, Heb. 5.8. Though he were a son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of salvation unto all them that obey him.  
Christ is ascended into the highest parts of the Heavens, for this end and purpose, that he might execute and fulfil all things that were to be done according to the last Will and Testament of God. But thither he could not ascend, unless he first died and descended into the Grave, which is the lower part of the earth, Ephes. 4.9. Now that he ascended, what is it but that he also descended first into the lower parts of the Earth? He that descended, is the same also that ascended up fare above all Heavens, that he might fill all things, or rather fulfil all things; for so it is in the Margin, and should have been so in the Text. Because in this place the word fulfil is a testamentary word, which signifies the executing and performing of a Testament, in distributing and discharging the Gifts and Legacies therein devised, to fulfil the mind of the Testator. For that here the word beareth this sense it plainly appears, partly by the words preceding, ver. 8. When he ascended up on high, he led captivity captive, and gave gifts unto men; and partly by the words immediately following, vers. 11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Now to do these things, was to execute and fulfil the last Will of God.  
Hence the Apostle teacheth the conveniency of Christ's death, through the means whereof he was fitted and perfected for the executing and doing of those things, which according to the last Will of God, conduce to our final salvation. For hence is our Expiation, whereby we are absolved and acquitted from our sins; for Christ through his death was made a merciful and faithful high Priest, to perform this gracious Office unto us, Heb. 2.17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest, in things pertaining to God, to make reconciliation for the sins of the people; for in that he himself hath suffered, being tempted, he is able to secure them that are tempted. And whereas at the Legal Expiation the Priest entered the Tabernacle after he had shed the blood of Goats and Calves: But Christ first shed his own blood, and thereupon entered the Sanctuary of Heaven once for all, to make an eternal Expiation, Heb. 9.12. Neither by the blood of Goats and Calves; but by his own blood he entered in once into the holy place, having obtained eternal redemption.  
Hence is our Consolation, whereby we are succoured in all our sufferings and distresses; for seeing Christ suffered and was tried in all points as we are, therefore he hath a sense of our infirmities, and thereupon we may confidently come to him for help in time of need, Heb. 4.15. For we have not an high Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted as we are, yet without sin; let us therefore come boldly unto the Throne of Grace, that we may obtain mercy, and find grace to help in time of need. Hence is our Resurrection, whereby we are raised from death; for Christ through his death destroys the Devil, who had the power of death, and delivers us from our death; whereof though we feel the pressure, yet we need not fear the bondage, that it will be eternal, Heb. 2.14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the Devil, and deliver them who through fear of death were all their life time subject to bondage. And hence is our Glorification, whereby the possession of our eternal inheritance is delivered unto us; for Christ was the Executor of the New Testament, for this very cause, that through the means of his death, we might receive the possession of that eternal inheritance to the present right whereof we are called and justified, Heb. 9.15. And for this cause he is the Mediator of the New Testament, that by means 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 eternal inheritance.  
Hence also Christ himself before his death, taught his Disciples the Expediency of his death; that it was expedient for them, he should die; for otherwise the Comforter which was the holy Ghost would not come unto them, John 16.7. Nevertheless I tell you the truth, it is expedient for you that I go away; for if I go 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, he means his dying; for we commonly express dying by the words of going away and departing. And after his death, he 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 he said 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 sins should be preached in his name among all Nations, beginning at Jerusalem. Thus the immediate, proper, final causes or reasons why Christ died, are chiefly three; namely, to Testify the truth of the New Testament; to Confirm 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 be many and various. For all the actions done by Christ as Mediator of the New Testament, were causes of his death; whether we respect his Prophetic Office in publishing Gods Will, preaching his Doctrine, and working Miracles; or his Priestly Office, in sanctifying Believers, and expiating their sins; 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 sins, their Resurrection and Glorification. And all Duties to be 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 holiness; their dying to sin, and newness of life in all the good works 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 died to testify, confirm, and execute the New Testament, and my sanctity or holiness is a Precept thereof, and a duty by me to be done; therefore Christ died for my Sanctification that I might die unto sin, and live unto holiness; and consequently he died for my patience, temperance, mercifulness, etc. because these and the like are branches of holiness. And because Christ died to testify, confirm and execute the New Testament, wherein Remission of sins, the Resurrection from the dead, and Glorification were devised and promised as Legacies unto Believers; therefore Christ also died for the Remission of my sins, for my Resurrection and Glorification.  
Yet among the remote Causes of Christ's 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 forgiveness. For according to the evidence of reason; if I look upon my sins to consider the custom and foulness of them, how can I choose but fear, that I have deserved a fearful punishment, and that God in his Justice will inflict it on me? Or if I look upon my death to consider my dissolution and rottenness 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 Joys of blessedness? 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 firm, sure, and steadfast hope of their future forgiveness; that by virtue of that hope I might utterly forsake them, and seriously devoting my life to holiness, I might cheerfully walk on in the way to blessedness. 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 passed 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 forgiveness must engage me to a present forsaking of them. Thus it is evident that Christ died 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 between these causes of Christ's death and that effect of the Law, the repugnancy ariseth thus. It is the proper effect of every testament to justify; 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 pass; and hereto agree both the Law of Nations and of nature. That Testament therefore wherein no person is justified, is more inofficious than that, wherein persons to be necessarily justified, are wholly preterited. It is therefore the effect of both God's testaments, of the Old and the New, of the Law and the Gospel, to justify in their kind.  
But these two Testaments are apparently different. Because they Justife differently; for they justify different persons; the Old justifying workers only, but the New only Believers; they justify from different sins, the Old only from ignorances' and infirmities, but the New from all sins whatsoever: And they justify unto different inheritances, the Old only to terrene and temporal, but the New unto celestial and eternal; as was largely declared before upon vers. 16. Hence of the New Testament it is said expressly, Heb. 8.6. That it is a better Testament, which was established upon better Promises. But if between the Old and the New, there be no difference, it cannot be truly said of the New, that it is a better Testament: because of two things that have no difference, neither can be better than the other. This difference then between these two Testaments breeds such a repugnancy between them, that they cannot both subsist. For when one and the same testator maketh different testaments, than 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 always 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 justify unto those better promises, or if the right thereto come by the Law; then there had been no cause of making the New Testament, and therefore no cause why Christ should die, to testify, confirm, and execute it, For if a man's first testament be faultless, there can be no cause why he should make a second: because the true cause of making a second is to amend something amiss in the first: but in a thing faultless there can be nothing amiss, and therefore such a thing needs no amending. Hence saith the Apostle, Hebr. 8.7. If that first Testament had been faultless, then should no place have been 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 apparently fallacious. For than 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 justify unto the same blessedness; then the Right thereto must come by the Law, and consequently Christ died without cause. For what cause could there be, why he should die 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 less 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 poor 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 natural equity; in the state of a calamitous sinner, who was blemished as an alien and stranger to the Kingdom of God, distressed and abandoned to all the miseries of this life, tainted in the attainder of Adam's sin, and borne condemned to eternal death; was it not an argument of God's love and grace, that he would so far please to cast his eye upon me, as to Justify me, by releasing, and freeing me from my state of sin and death, and by giving me besides a present right of alliance and inheritance with him, to be his Son and Heir to eternal blessedness? Was it not an argument of his love and grace to me, that he would justify me upon the condition of holiness? For seeing he justified me to be his Son and Heir; was it not reason I should carry myself as his Son and Heir, in the ways of holiness, answerable to the holiness of my heavenly Father? For could it stand with the wisdom and holiness of God to require any less 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 firm and sure, then that which is settled by the means 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 richness of God's grace, that he would settle this Testament by the death of Christ, who was his own and only son, whom he made his substitute to die 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 settled his Testament by means less chargeable and costly to him, than the precious blood of his own Son? And lastly this richness and abundance of grace, was it not grace only for grace, only for my thanks? i. e. only for my faith to accept the present right to it, for my hope to expect the future possession of it, and for my love to perform the condition of it?  
For is not the richness of this grace abundant enough to draw these thanks from me? Is it not rich enough to persuade my faith to accept the present right to my Legacy, and to embrace it with all my heart, and all my soul? Seeing Christ hath died to testify, confirm, and execute that Testament, wherein it is devised unto me? For is faith to be given to any thing which I have not seen, if this be not credible, and to be 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 me, that he died for my sake, that the Will might be in force for which he died; can I imagine that he will deny me my Legacy? For what will not he give me, who gave himself for me? When the Executor sitteth at the right hand of the Testator upon his Throne in Heaven, where he hath all honour and power to do all things; can I imagine that he can be either unwilling or unable to perform the whole Will of the Testator? For will such an Executor in such a condition wrong the Testator, or defraud any Legatary, who is coheir with him? Is not this grace rich enough to procure my love, to perform the condition of my Legacy? For seeing the Executor so loved me, that he died for my sake, to perform the condition of his Executorship: Is it not reason that I should love him again, and cheerfully address myself to the works of love in all the ways of holiness, which is the condition of my Legacy?  
If therefore I conceive that this grace of God comes to me by the Law, and claim my right to it by the Law: Do I not hereby wave the death of Christ, and suppose that he died without a cause, that there was no need of his death, to testify, confirm, and execute the New Testament? And consequently, do I not hereby frustrate the grace of God, and disannul the gracious means whereby it was conveyed, and finally debar myself from the benefit of it? For what right have I to this grace of God, if that Testament wherein it is devised unto me, be 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 mean that God's grace shall be effectual, and will hope to enjoy the blessing of it, I must acknowledge the gracious means whereby it was conveyed unto me; namely, through the death of Christ, who shed his precious blood to testify, confirm, and execute that Testament wherein it was conveyed. For this grace was not given by means of the Law, but it came by the means 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 Ministry which I have received of the Lord Jesus, to testify 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. Ye are not under the Law, but under grace. Thus the causes of Christ's death were repugnant to the effect of the Law; and were consequent to the effects of God's Love and Grace.    

The Contents of this Second Chapter, are  

1. History. Paul went not to Jerusalem to learn the Gospel. vers. 1. 

1. Because fourteen years after (his Preaching of it) he went up to Jerusalem with Barnabas, and took Titus with him also. verse. eod.  
2. Because he went up by revelation, and communicated unto them, that Gospel which he Peached among the Gentiles. vers. 2.  
3. Because Titus who was with him, was not compelled to be circumcised; although and because (it was urged) of false brethren, to whom he gave place by subjection, no not for an hour. vers. 3, 4, 5.    
2. History. Paul was no way inferior to the chiefest Apostles vers. 6. 

1. Because from those who seemed to be somewhat, whatsoever they were, he differed nothing. verse. eod.  
2. Because they who seemed to be somewhat, in conference added nothing to him. verse. 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 he 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, only desiring them to remember the poor, vers. 9.10.    
3. History. At Antioch Paul withstood Peter to his face. vers. 11. 

1. Because Peter was to be blamed. verse. eod.  
2. Because before that certain came from James, Peter did eat with the Gentiles: But when they were come, he withdrew, fearing them of the circumcision. vers. 12.  
3. Because the other Jews 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, he said unto Peter before them all, if thou being a Jew livest as the Gentiles, and not as the Jews, why compelest thou the Gentiles to live as the Jews? vers. 14.    
4. Doctrine. A man is not justified by the works of the Law; (but by the faith of Jesus Christ) vers. 16. 

1. Because by the works of the Law shall no flesh be 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. Nevertheless I live, yet no more I (the man that I was) but Christ liveth in me. And though I now live in a body of flesh; yet I live in the Faith or Religion (not of Moses, but) of the Son of God, who loved me, and gave himself for me. vers. 19.20.  
3. Because I do not frustrate the grace of God; for if the right (whereto I am justified) come by the Law, than Christ died without cause. vers. 21.    
5. Duty. While we seek to be justified by Christ, we must not be found sinners (to continue in sin, vers. 17. 

1. Because, God forbidden, that Christ should be (or be thought to be) the Minister of sin, verse. eod.  
2. Because, if I build again the things (or sins) which I destroyed, I make myself a transgressor. vers. 18.       
FINIS.   

O My Heavenly loving Father, that hast justified me to be thy son, and hast given me faith to accept the grace of it, Circumcise my heart of flesh, and cut away from it all carnal love; operate and polish it with thy spirit, and engrave therein thy Law of love, that with all reverence and obedience I may worship and serve thee, in all the offices and duties of a son: lest I prove an ungracious wretch, unworthy of so gracious a Father.  
And thou my dear Lord and Saviour, that hast died to buy me with thy blood, to make me thy Brother and Coheir, make me thy Disciple in love, that from thee I may learn the ways of love, and for thy sake love them that are thine: doing to all men as I would they should do unto me.