William Perkins on Galatians 4:8-9

v. 8. But euen then when yee knew not God, ye did seruice vnto them, which by nature are not Gods. v. 9. But nowe seeing ye know God, or rather are known of God, how turne ye againe vnto impotent and beggarly rudiments, whereunto as from the beginning, ye will be in bondage againe, v. 10. Yee obserue daies and moneths, and times, and yeares. v. 11. I am in feare of you, least I haue bestowed labour on you in vaine.

Here Paul returnes againe to the principall conclusion of the whole Epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true: ye haue done euill to reuolt from it to another Gospel: but I am called to teach, and my doctrine is true: this Paul prooued in the first, second, and third chapters. Therefore ye haue done euill to reuolt from my doctrine. This conclusion he propounded before, and here againe he repeates it: and withall amplifies it two waies. First by setting downe the particular matter of the reuolt and Apostacie of the Galatians, v. 9, 10. ye returne to impotent rudiments: ye obserue daies and times. Secondly, he sets downe the greatnesse of their reuolt: first, by comparison thus: Once ye serued false gods: but there is some excuse of that offence: because ye did not know God: but that ye haue returned to the Rudiments of the world, there is no excuse of it: for ye then knewe god, or rather were known of god. Againe, he sets forth the greatnesse of their reuolt, by the effect, v. 11. It makes me feare least I haue lost my labour among you.

Here Paul sets downe a threefold estate of the Galatians: their estate in Gentilisme before their conuersion, their estate in their conuersion, and their estate in the Apostasie.

Their estate in Gentilisme stands in two things: Ignorance of God [then ye knew not God.] Idolatrie or superstition, ye serued them which are not Gods by nature.

Touching their ignorance of God, it may be demaunded, how they can be said not to know God, whereas Paul saith, that which may be known of God, is made manifest vnto the Gentiles? Rom. 1. 20. and that God did not leaue himselfe without witnesse? Act. 14. 17. Answ. Knowledge of God is twofold, Naturall, or reuealed knowledge. Naturall is, that which all men haue in their minds by the light of nature, which also they may gather by the view and obseruation of the creatures. This knowledge hath two properties. The first, it is imperfect: because by it we know some fewe and generall things of God: as namely, that there is a God, and that he is to be worshipped, &c. In this respect, this knowledge is like the ruines of a princely pallace. Againe it is weake: because it serues onely to cut off excuse, and it is not sufficient to direct vs in the worship of God. Nay, when by it we beginne to set downe the worship of God, we then runne headlong into superstition, and vanitie. Reuealed knowledge is, that which is set downe in the written word, whereby we may knowe what God is in himselfe, and what he is to vs: namely, a father in Christ, giuing pardon of sinne, and life euerlasting. This knowledge the Gentiles altogether want: nay by reason of the blindenes and impotencie of their minds, they iudge it foolishnesse. Thus then in effect, though the Gentiles by nature know some things of God, yet doe they not knowe God, as he will be known of vs.

Againe, it may be demaunded, whether this ignorance be a sinne in the Galatians? Answ. Yea. For all men are bound to know God by the first commandement. And this ignorance is a want of the image of God in the minde, Col. 3. 10. And euery defect of the image of God, is a branch of originali sinne. And vengeance is the punishment of this sinne, 2. Thess. 1. 8.

It may be obiected, that Paul here excuseth the Galatians by their ignorance. Answ. It excuseth à tanto, non à toto, that is, the degree and measure of the sinne, and not the sinne it selfe, Luk. 12. 48.

Againe, it may be said, that this their ignorance is inuincible, because as the Gentiles doe not know God, so they cannot know him. Ans. That they cannot know him, it is not Gods fault, but the fault of their first parents, and consequently their fault: and this ignorance spreads it selfe ouer all mankinde, as a punishment of the first offence.

The third point is, that this ignorance is a great and grieuous sinne: for here Paul makes it the mother of superstition and Idolatrie. This must teach vs all to detest this ignorance of God, and his will, and to seeke by all meanes to knowe God. God hath a controuersie with men, because they knowe him not, Hose, 4. 1. 6.

Againe, this serues to warne all Ministers of the word, to be carefull to roote out ignorance out of the minds of the people, and to plant the knowledge of God. And by this we see, it is false which the Papist teacheth, that Ignorance is the mother of deuotion.

The second sinne of the Galatians is, that they serued them, which are not gods by nature, that is, false gods, not gods indeede, but gods in opinion.

It may be obiected, that the wisest of the Gentiles, worshipped the true God, creator of heauen and earth. Answ. False gods are set vp two waies. The first is, when that which is not God is placed and worshipped in the roome of the true God; as when the sonne, moone, and starres are worshipped, &c. and this is the grossest kind of idolatrie. The second is, when men acknowledge the true God, but doe not conceiue him, as he will be conceiued, & as he hath reuealed himselfe in the word. In this respect, the Ephesians are said to be without God, Eph. 3. 12. and the Samaritanes to worship they knew not what, Ioh. 4. 22. For they conceiued the true God in a false manner, because they conceiued him forth of the father, sonne, and holy Ghost: and therefore they set vp a false god vnto themselues. False worship giuen to God, presupposeth a false opinion of God: and a false opinion of God, sets vp an idol, or false god, in the roome of the true God. For it is not sufficient to conceiue some true things of God, but we must precisely conceiue him, as he hath reuealed himselfe, without addition or detraction. And thus did the wisest of the Galatians worshippe false gods.

This Idolatrie is a common sinne, and bred (as it were) in the bone. The Turkes at this daie worshippe a false and fained God. For they conceiue and worship a God creatour of heauen and earth, that is neither father, sonne, nor holy Ghost: and the Iewes worship God out of Christ: and so a fained god. For he which hath not the sonne, hath not the father, 1. Ioh. 2. Likewise the religion of the Papist teacheth and maintaineth the worship of false gods. For it giues to Angels and Saints a facultie or power to know the desires of our hearts, to heare and helpe vs in all places, at all times: and hereupon praier is made to them: but all this is indeede the prerogatiue and priuiledge of the true God: and in as much as it is giuen to Angels and Saints departed, they are set vp in the roome of the true God.

Againe, that religion teacheth men to worship God, in, at, and before images. And this worship presupposeth an Opinion or imagination that there is a God that will be present to heare and helpe vs, in, at, and before images: now this God is a God deuised by the braine of man. Papists alleadge, that their intention is to worship the true God, the Father, Sonne, and holy Ghost. And I say againe, that the true God hath reuealed his will that he doth detest this manner of worship: and therefore the worship is directed either to the images themselues, or to the God deuised in the braine.

Thirdly, they of the Popish religion worship a fained Christ of their owne deuising: namely, a Christ that sits at the right hand of the father in heauen, and is withall in the hands of euery Priest, after the words of consecration. And they worship a God set vp by themselues, namely, a God that will be appeased by humane satisfactions, and at whose hands a sinnefull man may merit euerlasting life, that is to say, a God all of mercie, and little or no iustice.

Though our religion teach no Idolatrie, yet certen it is, that many among vs practise a spirituall idolatrie in their hearts. For looke what a man loues most, and cares most for, and delites most in, that is his God; some therefore haue their riches for their God, some their pleasures, some their beastly lusts. For where the heart is, there is thy God. Againe, the ignorant multitude worship a God of their owne coyning, which is a God made all of mercie, and no iustice. For they perswade themselues, that there is mercie with God, though they repent not, but goe on in their sinnes: whereas the true God is infinite, not onely in mercie, but also in iustice. Exod. 34.

That this sinne of Idolatrie may be rooted out of the minds of men, there must be first an Illumination of the minde, with the knowledge of the true God and his will: and there must also be a renouation of the heart and affections, that they set not vp something els in the roome of God.

The estate of the Galatians after their conuersion is in these words, Ye knowe God, or rather are known of God.

The knowledge whereby men know God, is either litterall knowledge, or spirituall knowledge: Litterall is when the doctrine of God, and his will is known, without reformation of life. Spirituall knowledge is when the minde is inlightened by the spirit of God, with the knowledge of God, by the word, and according to the word; so as thereupon men are transformed into the image of God. 2. Cor. 3. 18. And this kind of knowledge is here meant when Paul saith, Ye know God.

The foundation of this knowledgae is, that God is to be knowne in Christ, for in him God hath manifested his infinite wisdome, iustice, mercie. Therefore is he called the ingranen image of the person of the father, Heb. 1. 2. and Paul saith that we haue the knowledge of the glorie of God, in the face of Iesus Christ. 2. Cor. 3. 6.

The properties of this knowledge are three. The first is, that it must be a Speciall knowledge, whereby we must acknowledge God to be our God in Christ. The first commandement of the law requires, that we take the true God for our God. The commandement of Christ is, Beleeue the Gospel. Now the stipulation of the couenant of grace (which also is the substāce of the gospel) is this, I am thy God, Ier. 31 33. this therefore must we beleeue. And to this knowledge, is the promise of life euer lasting annexed. Ioh. 17. 3. Isa. 53. 11.

The second propertie is, that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of his presence with vs in all places. Thus Moses is saide to know the inuisible, Hebr. 11. 27. Secondly, we must know and acknowledge God in respect of his particular prouidence ouer vs. Thus Dauid knew God, when he saide that he numbred his flittings, and put his teares into his bottle. Psal. 56. 8. Thirdly, we must know God in respect of his will, in all things to be done, and to be suffered: and this is the right knowledge of God, to haue regard to his will. Rom. 12. 2. Eph. 5. 17. Dauid saith, All thy lawes are before me. 2. Sam. 22. 23. And when Shemei reuiled, he spake thus, He raileth because God biddes him raile. 2. Sam. 6. 10. Lastly, we must know and acknowledge God in the power which he shewed in the death and resurrection of Christ. Read and consider Eph. 1. 17. where Paul placeth the knowledge of God in two things, in the knowledge of the riches of eternall life, and in an experimentall knowledge of the vertue of the resurrection of Christ in our selues.

The third propertie is, that this knowledge must be an effectuall and liuely knowledge, working in vs new affections and inclinations. He that saith he knowes God, and keepes not his commandements, makes him a liar. 1. Ioh. 2. 4. and 3. 6. Tit. 2. last.

The vse. Seeing the conuersion of a sinner stands in this spirituall knowledge of God, we must be stirred vp to seeke to know God according as he will be knowne of vs. We desire to serue God: and we cannot serue him, vnlesse we know him: nay, so long as we know him not, we doe nothing but serue the false gods of our owne hearts. Againe, we desire life eternall: and this is life, in right manner to acknowledge God. Ioh. 17. 3. And the whol matter of our boasting, must be the knowledge of God. Ierem. 9. 24. God himselfe ministreth vnto me a further Argument to mooue you to this desire: namely, by the moouing of the earth yesterday. For though Philosophers ascribe all to nature, yet the truth is, that the trembling and shogging of the earth, is a signe of the great, and extraordinarie anger of God. The cause of this anger is, that we know not God, neither doe we for the most part care to know him. We haue had the Gospel long, but we bring forth but small fruits. For this cause the earth in his trembling doth as it were groane to be disburdened of so rebellious a nation; and it doth aster a sort craue leaue of God, that it may deuoure a sinnefull people, as it once deuoured Dathā and the companie of Abiram. Now our dutie is, in this iudgement of God to acknowledge his maiestie his anger, and his iustice; and with feare and trembling to humble our selues for our sinnes past, thereby to preuent his anger to come. The earth a bruite and dumme creature in his kinde, is become a preacher vnto vs: and his trembling must teach vs to tremble in our hearts, and to sinne no more.

Againe, if we must know God, we must remember God and Christ: and as we must know God, so must we remember him. Now we must not knowe Christ according to the flesh, 2. Cor. 5. 17. and therefore we may not remember Christ according to the flesh, that is, in any worldly and carnall manner. This therefore is not to keepe a Memorie of Christ, to spend twelue daies in reuell and riot, in masking and mumming, in carding and dicing (as many doe:) this is rather to burie the memorie of Christ, and to doe homage to the god of pleasure. Of them that saide, Let vs eate, drinke, and sleepe, Paul faith thus: Awake and doe righteously: for some of you doe not know God. 1. Cor. 15. 34.

Paul saith further, But rather ye are knowne of God. The knowledge whereby God knowes men, stands in two things; his Election of them to his speciall loue, 2. Tim. 1. 19. and the Execution of Election, whereby he makes men his peculiar people, by calling, iustifying, and sanctifying of them. Tit. 2. v. 14.

Hence obserue: first, that Gods Election is the roote of all the gifts of God in vs. We know God, because he first knows vs. Paul saith, that we were elected that we might be holy. Eph. 1. 4. Therefore we are not elected (as some teach) either for our faith, or according to our faith, but to our faith, that is, Elected that we might beleeue.

Secondly, hence we learne, that we can neither thinke, will or doe that which is good, vnlesse God preuent vs with his grace. God must first vouchsafe to acknowledge vs, before we can acknowledge him. Ioh. 10. 14. Preuenting grace, is twofold. The first, and the second. The first, when God in our first conuersion takes away the stonie heart, and puts a fleshie heart in the roome. The second is, after we are regenerate: for then God still preuents vs with good motions and desires. Of both, read Ezech. 36. 26. Some teach, that if we doe that which we can, God will giue vs his grace: but this is false: for then we should preuent God.

Thirdly, by this we see, that the workes of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking. There is a knowledge in God whereby he knowes who are his: and this knowledge brings forth an other knowledge in vs, whereby we know God for our God. There is an Election in God which workes in the Elect an other Election, whereby they choose God for their God. The loue, whereby God loues vs, workes in vs an other loue whereby we loue God. 1. Ioh. 4. 19. Christ first apprehends vs: and this apprehension of his, workes in vs the apprehension of faith, wherby we lay hold vpon him. Phil. 3. 12. When Christ makes intercession for vs in heauen, there is another intercession wrought in our hearts by the spirit, whereby we crie Abbafather, Rom. 8. 26. The death of Christ hath a vertue in it, to worke in vs the death of sinne. Thus doth the spirit of God seale vs to the day of our redemption. By this may we know that we belong to God, if we finde any impression of the grace of God in vs. The sunne by his light shines vpon vs, and by the same light we view and behold the sunne.

Lastly, here is the foundation of true comfort. Our faith doth not saue vs, because it is a perfect vertue: but because it apprehends a perfect obiect; namely, the perfect obedience of Christ. So then, if our faith erre not in his obiect, but be rightly fixed on the true causes of our saluation, though it be but a weake faith, and doe no more but cause vs to will, desire, and indeauour to apprehend Christ, it is true faith, and iustifieth: the weakenesse of it shall not hinder our saluation, which stāds not in this, that we knowe God, but in this, that God knowes vs, whose knowledge is perfect and cannot faile. Againe, our saluation stands not in our apprehension of Christ, but in Christs apprehending of vs. Phil. 3. 12.

This knowledge of God whereby he knowes vs, hath two properties. First; it is speciall, whereby he knowes all the elect euen by name. Exod. 33. 17. Againe, it is a perpetuall and vnchangeable knowledge. For whome God once knowes, he neuer forgets, Isai, 49. 15.

The third estate of the Galatians is their estate in their reuolt or Apostasie, in these words, How turne ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage againe? or thus, to which ye will doe seruice againe as from the beginning?

The words carrie this sense: How turne ye againe? that is, it is an intollerable offence in you, hauing knowne God, to returne againe to the rudiments of the law. By rudiments we are to vnderstand Circumcision, the Iewish sacrifices, and all the ceremonies of the law of Moses And it may not seeme strange, that they are called impotent and beggarly rudiments. For they must be considered three waies, with Christ, without Christ, and against Christ. With Christ, when they are considered as types and figures of Christ to come, and as signes of grace by diuine institution for the time of the old Testament. Without Christ, when they are vsed onely for custome, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of saluation, and the iustification of a sinner is placed in them, either in whole or in part: as though Christ alone were not sufficient. In this respect Paul calls them impotent and beggarly rudiments.

And Paul hauing said, that the Galatians returned againe to the rudiments of the lawe, in the next words he shewes howe they doe it: namely, by seruing them againe. They serued or yeilded seruice to them three waies: In opinion, because they iudged them to be necessarie parts of Gods worshippe, and means of their saluation. In Conscience: because they subiected their consciences to them. In affection, because they placed part of their affiance in them for their iustification and saluation.

It may be demanded, howe the Galatians can be said to returne againe to the rudiments of the law, & serue them againe, that were neuer vsed to them before? Answ. In the speach of Paul there is that which is called Catachresis, that is, a kind of speaking somewhat improper in respect of finenesse and Elegancie. The like we haue, Ruth. 1. 22. when Ruth is said to returne to Iuda with Naomi; & yet shee was neuer there before. Neuerthelesse, the speach in sense is most significant and proper. For Paul (no doubt) signifies hereby, that when the Galatians subiected themselues to the rudiments of the law, and placed their saluation in part euen in them, they did in effect and in trueth as much as returne againe to their old superstitions, & serue againe their false gods.

Here then we haue a description of the Apostasie of the Galatians. It is a voluntarie sinne (for Paul saith, ye will serue) after the knowledge of the truth, in which they returne againe to the rudiments of the law, by yeelding subiection, and seruice to them: which act of theirs is indeede as much as if they had serued againe their false gods. Here some may say, if this be so, then they sinned against the holy Ghost. Ans. The sinne against the holy Ghost, is indeede a voluntarie sinne: but that is by reason of the obstinacie and malice of the will: and this offence in the Galatians was voluntate onely by infirmitie. Againe, the sinne against the holy Ghost is an vniuersall Apostasie, in respect of all the Articles of religion: for that sinne makes men crucifie Christ crucified, Heb. 6. 5. and to tread vnder foote the sonne of God: the Apostasie of the Galatians was particular onely in the article of iustification.

The vse. In that the Ceremonies of the law set vp against Christ, in the cause of our iustification and saluation, are called impotent and beggarly rudiments, Paul teacheth a waightie conclusion: That Christ stands alone in the worke of redemption, without collegue or partner, without deputie, or substitute, whether we respect the whole worke of redemption, or the least part of it. Againe, that all the workes of mediation stand alone by themselues, and admit nothing to be added and adioyned to them, There is no other name whereby we can be saued beside the name of Christ. Act. 4. 12. Christ saues them perfectly that come vnto him, Heb. 7. 25. In him we are complete, Col. 2. 10. He alone treads the winepresse of Gods wrath, and none with him, Isai, 63. 3. If Christ be a Sauiour, he must be a perfect Sauiour, considering he is God and man: and beeing a perfect Sauiour in himselfe, he needs no partner, and because he is euery where [illegible: 1 word] all times, therefore he needs no deputie in his stead. Again, euery worke of redemption is acted by whole Christ, according to both his natures: and as there are in him two natures, so are there two operations of the said natures: and as both natures concurre to make one person, so the operatiōs of both natures concurre to make the compound worke of a mediatour, which is an admirable worke, not meerely humane, but theandricke, that is, humane-diuine. For this cause no action pertaining to redemptiō, can be performed by a mere creature, whether man or angel.

Obiection. I. Ioh. 20. 23. The Apostles haue the power to remit and retaine sinnes: therefore it is not proper to Christ. Answ. To remit by meriting and by efficacie in the conferring of pardon, is proper to the mediatour. The Apostles and other Ministers remit by preaching and by declaring remision. The ministers of the word doe not procure our reconciliation with God as Christ doth, but they exhort men to be reconciled to God. 2. Cor. 5. 20.

Obiect. II. 1. Pet. 3. 18. Baptisme saueth: therefore not Christ alone. Ans. Baptisme saueth by signifying and by sealing vnto vs the grace and mercie of God: and the effecting of our saluation, is in the same place ascribed to Christ and his resurrection.

The conclusion then of Paul is to be remēbred: for it serues as in engyne to ouerturne the maine grounds of poperie. The primacie of the Pope is a certen estate in which he is substituted into the place and roome of Christ: for he takes vpon him to make lawes that properly and truely binde conscience, euen as the lawes of God. Againe, he takes vnto him a proper and iudiciall power, to remit or retaine the sinnes of men. Nowe these actions indeed, are the proper actions of God & Christ, no meere creature is capable of them. In this respect the primacie of the Pope is an impotent and beggarly inuention. Again, the Romish relligion beside the al sufficient oblation of Christ vpon the crosse, lets vp the sacrifice of the masse for the sinnes of the quicke and the dead: besides the Intercession of Christ, it sets vp the Intercession of Saints and Angels: beside the perfect satisfaction of Christ, it sets vp humane satisfactions: beside the infinite merit of Christ, it maintaines and magnifies the merit of humane workes. But all these are but impotent and beggarly deuises of men. For Christ in his Sacrifice, Satisfaction, intercession, merit, admits no corriuall or associate. All actions of his are perfect in their kind, and neede no supplie.

This againe must teach vs, to content our selues with Christ alone, and not to set vp any thing with him, or against him. This is the safest and the surest course. A certen Papist writeth to this effect, that we Protestants in our iustification, cleaue only to the bodie of the tree, and that the Papists cleaue both to the bodie and the branches. And I say againe, it is the safest with both the hands to cleaue to the bodie of the tree: and he that with one hand laies hold vpon the bodie of the tree, and with the other staies himselfe vpon the branches, [illegible: 1 letter]in great danger of falling.

The second conclusion of Paul is, that to set vp any thing out of Christ, as a meritorious cause of saluation, and to place our iustification in it, either in whole or in part, is indeede the seruice of Idols. And the reason is plaine. For this is to set vp something in the place and roome of Christ: and men put a confidence in that which they make a cause of their owne saluation.

The doctrine then of Iustification by works, is a doctrine that maintaines idolatrie: for if they iustifie, we may put our trust in them: and if we put our confidence in them, we make idols of them. That works may merit at Gods hand, they must not onely be sanctified, but also deified.

The distinction vsed of the Papists, of Latria, and Dulia, that is of worship, and seruice, falls to the ground. They say they giue worship to God, and seruice to Angels and Saints. It is a toie. For here Paul condemnes the very seruice to heathen gods: and the seruice of the rudiments of the law, is the Apostasie of the Galatians. And to giue seruice, or worshippe to any thing, are all one.

The third conclusion of Paul is, that they which haue giuen their names to God, and Christ, must not returne to any thing, that they haue forsaken, or ought to forsake. He that puts his hand to the plough, must not looke backe: he that goes to the land of Canaan, must not looke backe to Egypt. We in England haue bin long deliuered from the superstition of Poperie, and we must not so much as dreame of any returne. It is a common fault among vs, that in outward profession we cleaue to Christ, & yet in affection and practise we cleaue to the world, and walke after the lusts of our owne hearts. This is in shew to goe forward, but in deede to turne backe againe. But our dutie is, in thought, conscience, will, affection, word, and deede, to go on forward, and no way to goe backe.