William Perkins on Galatians 4:12-14

V. 12. Be you as I, for I am euen as you: I beseech you brethren: ye haue not hurt me at all.

The words in this verse, to the 16. verse, are an answer to an obiection. The obiection is this, we see now by these sharpe reproofes, that Paul hath changed his minde toward vs, and that he hath turned his loue into hatred. The answer is, be as I, I am as you: the speech is very effectuall and significant, and it is like the common prouerb, Amicus, alter ego, alter idem, that is, a mans friend is all one with himselfe. The sense of the words is, Be as I, looke that your minds be not estranged from me, but tender me euen as your own selues: for I Paul am the same that euer I was, I respect and tender you euen as mine own selfe. And least the Galatians should say, see ye not how Paul commands imperiously, be ye as I? therefore he addes, I beseech you brethren, I command you not. In the next words he addes a reason of his answer, thus, Hatred presupposeth a hurt or wrong to be done: ye haue done me no hurt or wrong: therefore ye may not thinke that I hate you.

When Paul saith, be as I: I am as you: we learne, that there must be a speciall and mutuall loue betweene the teachers and the people. Paul saith, that he did inlarge his heart for the Corinthians, and he requires the like of them, 2. Cor. 6. 11. 13. Teachers must shewe their loue, by tendering the saluation of the people by all meanes, euen as their own soules. Paul could haue found in his heart to haue beene accursed for his countrimen the Iewes, Rom. 9. [illegible: 1 word]. He desired that he might be offered vp as a drinke offering vpon the sacrifice of the faith of the Philippians, Phil. 2. 18. When the Israelites had sinned, Moses stands in the breach, as it were in the face of the Canon, betweene the wrath of God and them, by his praier to stay the iudgement of God, Psal. 106. 23. Againe, the people must shew their loue to their teachers; first, by praying for them, as for themselues, Rom. 15. 30. secondly, by hauing in singular price the worke of the Ministery, 1. Thess. 5. 13. and that is, by wholsome doctrine to repaire the image of God, and to erect the kingdome of God in the hearts of men. When this thing is loued and desired, then are Ministers loued. This mutuall loue is of great vse, it incourageth people to obay, and the Preachers of the word to labour in teaching.

When Paul saith, I beseech you brethren, he shewes what moderation is to be vsed in all reproofes. He tells the Galatians his minde plainly to the full: and withall he indeauours to shew his owne loue to them, and to keepe theirs.

It may be asked, how Paul can say, Ye haue done me no hurt at all. For when a beleeuer in Corinth committed incest, Paul tooke it for a wrong to himselfe? 2. Cor. 2. 10. And no doubt, to call the doctrine of the Apostle into question, was a great wrong vnto him? I answer, the wrong was no wrong in his estimation and affection, who was content to put vp, and to forgiue the wrong. Here we see the meeknes of Paul, in that he quietly beares the crosses and wrongs laid vpon him. The like was in Moses, who 40. yeares together indured the bad manners of the Israelites, Act. 13. 18. but the perfect example of this vertue is in Christ, who saued thē that crucified him. We likewise are to exercise our selues in this vertue. And that we may indeede so doe, we must first of all haue a sense of our spirituall pouertie, and a faith in the mercie, presence, and protection of God.

Againe, marke the minde of the Apostle, that he may winne soules to God; he is content to suffer any wrong. The Priests and Iesuits among vs in England, are content to venter life and limme that they may win Proselytes to the Church of Rome: much more then must the true Ministers of the Gospel be content with any condition, so they may gaine men to God. In this case, hurts and abuses, must be no hurts, nor abuses.

13 And ye know how through the infirmitie of the flesh, I preached the Gospel vnto you at the first: 14 And the triall of me which was in my flesh ye despised not, neither abhorred: but receiued me as an Angel of God, yea as Christ Iesus. 15 What then was your felicitie? for I beare you record, that if it had beene possible, you would haue plucked out your eyes to haue giuen them to me. 16 Am I therefore become your enemie, because I tell you the truth?

The answer to the Obiection in the former verse was this; Be as J: I am as you. And the reason was this: hatred presupposeth an offence: ye haue done me no offence or hurt: therefore ye may not thinke that I hate you. The minor is in the 12. v. the conclusion in the 16. v.

Againe, the minor [ye haue done me no hurt] is confirmed in the 13, 14, 15. verses. The summe of the Argument is this: Though my outward condition was subiect to contempt; yet did the Galatians shew loue and reuerence to me: therefore ye did me no hurt. Againe, Paul sets forth both the parts of his argument. And first of all he describes his owne condition, by three things: that he preached in weaknesse of the flesh: that he preached the first: that he preached hauing the triall of himselfe in his owne flesh. Secondly, the loue and reuerence of the Galatians is set out by three signes, or effects: they despised him not; they receiued him as an Angel, or as Christ himselfe: they would haue plucked out their eyes to haue done him good.

The first thing in Pauls condition is, that he published the Gospel in the infirmitie of his flesh, that is, in a meane and base estate, without the shew of humane wisdome, and authority, and subiect to many miseries. In this sense Paul opposeth infirmitie to the excellencie of humane wisdome, 1. Cor. 2. 1. 3. and vnder it he comprehends all the calamities and troubles that befell him. 2. Cor. 12. 10.

This was the condition of the rest of the Apostles. For they were but fishers, and preached the word in their fisherlike simplicitie. Nay, this was the condition of Christ himselfe. For he hid the maiestie of his godhead vnder the vaile of his flesh: and his outward man was subiect to reproch, and contempt. Isa. 53. 3. And this is the Order of God. The word must be dispensed in the infirmitie of mans flesh for sundrie causes. First, that we might not exalt our teachers aboue their condition, who are no more but instruments of grace. When the men of Derbe and Listra would haue offered sacrifice to Paul, and Barnabas, Paul forbids them, saying, that they were men subiect to the same passions with themselues, Act. 14. 15. The second cause, that we might ascribe the whole worke of our conuersion not to men, but to God alone. 2. Cor. 4. 7. The third is, that God might by this meanes confound the wisdom of the world, and cause men that would be wise, to become fooles, that they might be wise. 1. Cor. 3. 18. The last is, that we might be assured, that the doctrine of the Apostles is of God: because it preuailes in the world without the strength and pollicie of man.

And as the word is preached in weaknes, so it is beleeued of men; and the grace of God is conferred to vs, and continued in vs, in the weaknes of the flesh. Gods loue is shedde abroad in the hearts of men: but when? euen then, when we are in the midst of manifold afflictions. Rom. 5. 2. 5. Paul beares about him the mortification of our Lord Iesus, not for his damnation, but that the life of God might be manifest in his mortall flesh. 2. Cor. 4. 10. And he saith plainly, that the grace of God is made perfect through weaknesse. 2. Cor. 12. 9. By this we are taught a high point in religion, and that is, not onely to be content with the miseries and troubles of this life, but to reioyce therein: because when we are weakest, we are strongest: and when we thinke our selues forsaken of God in the time of distresse, we are not forsaken indeede, but haue his speciall fauour and protection. 2. Cor. 12. 10. Let this be thought vpon: for the works of God in the cause of mans saluation, are in, and by their contraries. This is the manner of Gods dealing.

The second thing is, that Paul preached the Gospel to the Galatians at the first, as it were breaking the ise, where none had preached before. In this he claimes his priuiledge, that he was to be esteemed as a master-builder, that laid the foundation of the Church of Galatia: and withall he giues a close item to the false Apostles, who did not plant Churches, but onely corrupt them after they were planted. Againe, Paul here notes the condition of Gods Church, or kingdome: in which first comes the husbandman and sowes good seede, and then after comes the deuill with his tares, Matth. 13. 24. and all this is euident in the Church of Galatia, first planted by Paul, and then seduced by false teachers.

The third thing is, that Paul preached bearing about him the triall of God. This triall is a worke of God whereby he discouers vnto vs, and to the world, either the grace or the corruption of our hearts. Thus God tried Abraham, Hebr. 11. 17. the Israelites, Deut. 6. 1. and Ezechias, 2. Chron. 32. 31. and Paulin this place.

The vse. We must not thinke it strange, when we are afflicted any way. Nay, we must looke for trialls, and be content when they come. 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede, or gold in shew; if in deede, we must be cast into the furnace, that we may be purged: if we be gold in appearance, we must againe into the furnace, that we may be knowne what we are. The best vine in the vinyard must be lopped and cut with the pruning knife, that it may beare the more fruit. Ioh. 15.

Againe, we must take heede least there be any hidden corruptions raigning in our hearts: and we must labour to be indeede that which we appeare to be. For we must be tried by God: and then that which now lies hidde, shall be discouered to our shame.

Lastly, we must looke to it, that there be soundnes of grace in vs, that we may be able to beare the trialls of God, and shew forth some measure of faith, potience, obedience.

The first signe of Reuerence in the Galatians is, that they did not despise Paul in his base condition. This is a matter of commendation in them, and it is to be followed of vs. And he is a blessed man that is not offended at Christ, Math. 11. 6.

The second signe of reuerence is, that they receiued Paul as an angel of God, or as Christ Iesus. Here first we must distinguish betweene Pauls person, and his doctrine or ministerie. And he is said to be receiued as an angel, or as Christ: because his doctrine was receiued euen as if an angel, or Christ had deliuered it. Secondly, we must put a difference betweene an Apostle, and all ordinarie pastours and teachers. And to be receiued as an angel, or as Christ, properly and simply concerns Paul, and the rest of the Apostles. For to them it was said, it is not you that speake, but the spirit of the father in you, Math. 10. 20. Againe, he that heareth you heareth me, he that despiseth you despiseth me, Luk. 10. 16. The Apostles were called of God immediately, taught and inspired immediately, and immediately gouerned by the spirit, both in preaching and writing, so as they could not erre in the things which they deliuered to the Church: and therefore they were to be heard euen as Christ himselfe.

As for other ordinarie teachers, they are in part and in the second place to be heard as angels, and as Christ so farre forth as they follow the doctrine of the Apostles. Thus are they also called the angels of the couenant, Math. 2. 7. And Embassadours in the stead of Christ, 2. Cor. 5. 21.

Here Paul notably expresseth the Authoritie and honour of an Apostle, which is to be heard euen as Christ himselfe: because in preaching he is the mouth, and in writing the hand of God. This authoritie is to be maintained: and the consideration of it is of great vse. The Papists say, we know the scripture to be the word of God, by the testimonie of the Church: but indeede the principall meanes whereby we are assured touching the truth of Scripture, is, that the books of scripture were penned by men, whose writings, and sayings, we are to receiue, euen as from Christ himselfe, because they had either Propheticall or Apostolicall authoritie, and were immediately taught and inspired in writing: and all this may be discerned, by the matter, for me, and circumstances of the foresaid books.

Secondly, they are to be blamed that call the Pope the De consid. ad Eugen. spouse of the Church, and Christ by annointment (as Bernard did) for thus is he more then an Apostle.

Thirdly, here we see the goodnesse of God, that doth not speake to vs in his maiestie, but appoints men in his stead, who are his embassadours to beseech vs to be reconciled to him.

Fourthly, there must be fidelitie in teachers, because they stand in teaching, in the stead of Christ: and therefore must onely deliuer that which they knowe to be the will of Christ.

Fiftly, They must haue a speciall care of holinesse of life, because they speake in the name and roome of God. Read Leuit. 10. 2.

Sixtly, the people are to heare their teachers with all reuerence, euen as if they would heare the very angels of God, or Christ himselfe.

Seauenthly, the comfort of the Ministerie is as sure and certen, as if an angel came downe from heauen, or Christ himselfe to comfort vs: so be it we doe indeed truely turne to God and repent.