Matthew Poole and continuators on Galatians 3

1 O Foolish Galatians, who hath bewitched you , that you should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth , crucified among you d.

The Apostle beginnet[illegible: 1 letter] the further pursuit of the argument he was upon, with a smart reprehension of them; as men of no understanding, and bewitched. The word translated bewitched signifies vitiating the eyes, or spoiling the sight, so as that men cannot discern an obvious object in a due position. The meaning is, who hath seduced you, who hath so corrupted your understanding that your actings are as inaccountable, as the effects of witchcraft?

The word translated obey, signifies also to believe, In general it signifies to be perswaded; which may refer either to an assent to the truth, or obedience to the precepts of the Gospel.

When as Christ hath been plainly preached before you, and his Death, with the blessed end, and effects of it, hath been so made known amongst you, as if you had seen him crucified. Or else Christ may be said to be cru cified amongst them, because it was in their time, so as they could not but hear of it, and there was no more reason for them to doubt of the truth of the thing, then if he had, been crucified in their Country.

Marginal references: chap. 5.7.

2 This only would I learn of you, Received ye the spirit , by the works of the law, or by the hearing of faith ?

By the Spirit here is understood the gifts of the Spirit, which were either such as were common to all believers, (such as Faith, Love, &c.) or else such as were peculiar to some, and those not all Believers; such were those abilities for miraculous operations given to some. Some understand this Text of the former, some of the latter; It's best to take in both; all the manifestations of the Spirit then given out, either for the Sanctification and Eternal Salvation of those to whom they were given, or for the confirmation of the Truth of the Gospel.

Did you receive the Spirit by the works of the Law, that he knew they could not say they did; for they were Heathens; strangers to the Commonwealth of Israel, so as they could pretend to no works of the Law: Did you receive this Holy Spirit upon hearing the Gospel, (which is the Doctrine of Faith) preached to you: Men should take heed of villifying that Ministry, or that Doctrine, which God hath blessed to the change of their own hearts, or the hearts of others: We also may observe from hence, That the hearing the Gospel faithfully preached is a blessed means by which mens hearts are changed, and they receive the Holy Spirit: not inabling them, (as it did some and but some in the beginning of the Gospel,) to work signs and wonders, but inabling them to the operations of a Spiritual Life: The strength of the Apostles argument is this, you have the greatest reason to own that Doctrine as the truth which God hath blessed to your Souls to produce Spiritual Effects there.

Marginal references: Act. 2.38. & 8.15. & 15.8. Eph. 1.13.

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh ?

The Doctrine of their false Teachers was, that to Faith in Christ, an obedience also to the Law of Moses was necessary to justification; they did not deny Christ, or the Doctrine of the Gospel, only they pleade for the works of the Law as necessary to be superadded. The Apostle calls this first owning of Christ, and imbracing the Doctrine of Faith, a beginning in the Spirit; their adding the necessity of obedience to the Law of Moses, a being made perfect in the flesh. And argueth the unreasonableness of it, that their Iustification should be begun by a more noble, and made perfect by a more ignoble cause. He calls the Doctrine of the Gospel, Spirit, because (as he said in the former verse) they had received the Holy Spirit, by the hearing of faith; that is by hearing and receiving the Gospel. The works of the Law he calls flesh, because the Ordinances of the Law were (as the Apostle calls them, Heb. 9.10.) Carnal Ordinances imposed on the Iews till the time of reformation. He elsewhere calls them the rudiments of the World, Col. 2.8.20. and in this Epistle, chap. 4.9. he calls them beggerly Elements. For though the Ordinances of the Law were in their season spiritual, they being commanded by God; yet they being but temporary constitutions, never intended by God to continue longer than the coming of Christ, and the Law being but a Schoolmaster to lead to Christ; Christ being now come, and having dyed, and rose again from the Dead, they became useless. Besides that God never intended them as other than Rudiments and first Elements, the end of which was Christ; and the observance of which without Faith in Christ, was weak and impotent, as to the noble end of Justification; It spake great weakness therefore in the Galatians, to begin with what was more perfect, (the embracing of the Gospel, and Christ there exhibited for the justification of sinners) and to end in what was more imperfect, thinking by that to be made perfect; or else the Apostle here chargeth them with a defection from Christ, as chap. 4.9, 10, 11. and chap. 5.4. and so calleth them foolish, for beginning in the Spirit, (the Holy Spirit inwardly working in them the change of their hearts, and regenerating them;) and then apostatizing from their profession to a carnal Life: But I had rather interpret Spirit in this Text, of the Doctrine of the Gospel, dictated by the Spirit; and with the receiving of which, the Holy Spirit was given. And, so their folly is argued from their thinking to be made perfect by the beggerly elements, and worldly rudiments of the Law, when as they had first begun their profession of Christianity with embracing the more perfect Doctrine of the Gospel.

4 H ave ye suffered so many things in vain ? if it be yet in vain .

There is no doubt, but these Churches in the Regions of Galatia, had their share in the sufferings of Christians by the Jews, for their adherence to, and profession of the Doctrine of the Gospel, which they might either wholly, or in a great measure have avoided, would they have complyed with the Jews in the observance of those legal rites. Therefore, (saith the Apostle) to what purpose have you suffered so much for the owning of the Christian Religion, if you now bring your selves under the bondage of Circumcision, and other legal observances?

If it be in vain, by which words he either correcteth himself, as if he had said, but I hope better things of you, that I shall find that you did not suffer them in vain; or else he hinteth that their suffering so much would not be in vain, because by their apostacy from the true faith for which they suffered, they would in effect deny it, as if it had been false, and their former suffering would rise up in Judgment against them.

Marginal references: 2 Joh. 8.; Or, so great.

5 He therefore that ministreth to you the spirit, and worketh miracles among you , doth he it by the works of the law, or by the hearing of faith .

Ver. 2. He had asked them, whether they had received the Spirit by the works of the Law, or by hearing the Gospel? Some think what he saith here to be a continuation of the same argument, but it rather seems a new one. There he spake of their receiving the Spirit, here he speaks of the Ministration of the Spirit: some understand it of God, who gives his Holy Spirit to them that ask him, and who was the Author of those miraculous operations wrought by the Spirit. I should rather understand it of the Ministers of the Gospel, to whom God hath committed the ministration of the Spirit; and to some of whom God in the Primitive times gave a power to work miracles.

Doth God concur with our Ministry upon our preaching the Law, or upon our preaching the Gospel? So that though there be a great cognation betwixt the Apostles arguing, ver. 2. and his arguing in this verse, yet there is some difference; the Apostle there arguing from the success of preaching the Gospel, here from the ministration it self.

6 Even as Abraham believed God , and it was accounted to him for righteousness .

As Abraham was justified, so must all the children of Abraham; but Abraham believed God, (that is, agreed to the truth of all those promises which God gave him, and trusted in God for the fulfilling of them; for both those acts of the mind are included in believing God▪) and so was justified alone.

His Faith it self was not imputed to him; those that put this sense upon the words, either forget that faith it self is a work; or that the Apostle here is arguing for justification by Faith in opposition to justification by works, and cannot be imagined to have gone about to prove that justification is not by works, by proving that it is by a work. The meaning is no more than that he was upon it accounted righteous; not that God so honoured the work of Faith, but that he so rewarded it, as being the condition annexed to the promise of justification. His faith was not his righteousness, but God so rewarded his exercise of Faith, as that upon it he reckoned (or imputed) that to him which was his righteousness, viz. the righteousness of him in whom he believed as revealed unto him in the promise.

Marginal references: Gen. 15.6. Rom. 4.3. Jam. 2.23.; Or, imputed.

7 Know ye therefore that they which are of faith , the same are the children of Abraham .

Those who are Believers, and receive Jesus Christ, as exhibited and tendred to them in the Gospel, trusting not to any Righteousness of their own arising from their Obedience to the works of the Law:

They are the children of Abraham, considered as the Father of the faithful, that is, they are justified as Abraham was justified; who was justified not by his Circumcision, but upon his believing in Christ exhibited to him in the promise; not by working, but by imputation. This argument came very close to the Jews, whose great glorying was in having Abraham to their Father; for it is in effect a saying, that they were no true children of Abraham, none of that seed to whom the promise was made, if they expected Justification from the works of the Law, which Abraham never had nor expected.

Marginal references: Rom. 4.12, 16.

8 And the Scripture foreseeing that God would justifie the heathen through faith preached before the gospel r unto Abraham, saying, In thee shall all nations be blessed .

The Holy Ghost in Scripture, (by whose inspiration the Scripture was written) foreseeing, or knowing the Councels and designs of God, that the Heathen, (when the fulness of times as to them should come,) should be justified through Faith in Christ; preached the same Doctrine before unto Abraham, so as it is no new Doctrine; the Gospel which we now preach unto you, was long since revealed unto Abraham; who saw Christ's day, and rejoiced. Ioh. 8.56.

To prove which, he quoteth the promise, Gen. 12.3. where God tells Abraham, That i[illegible: 1 letter] him all the Nations of the Earth should be blessed; which quotation of it by the Apostle in this place informeth us, that it is to be understood of those Spiritual Blessings which are in Christ Jesus. For all the Nations of the Earth were no otherwise blessed in Abraham, then as Christ, (who is called the desire of all Nations, and he in whom the Gentiles should trust, and a light to enlighten the Gentiles,) descended from Abraham.

Marginal references: Gen. 12.3▪ 18.18. & [illegible: 1 letter] 18. Act. 3.[illegible: 1 letter]

9 So then they which be of faith , are blessed with faithful Abraham .

Those that believe in Jesus Christ with such a Faith as the Gospel doth require, they, and they alone,

are blessed with spiritual blessings, justified from the guilt of sin; with Abraham, that is, in the same manner, that Abraham, the Father of the faithful, and who himself was a believer, was justified; which was not, (as was before said,) by his circumcision, or by any works that he did, but by imputation upon his believing in the Lord Jesus Christ, exhibited, and held forth in the promise made to him.

10 For as many as are of the works of the law are under the curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them .

To be under the Law, is under the Covenant of works, or under the expectation of Life and Salvation only from obedience to the works of the Law. These (he saith) are under the curse, the reason of which the Apostle gives us, Rom. 8.3. Because it is made weak through our flesh, could man perfectly fulfil the Law, he might expect life from it, and salvation from his obedience to it; but the Law curseth him that continueth not in all that is written in it; If a man keepeth the whole Law, if he offends but in one point, he is guilty of all; and as liable to the wrath of God, as if he had broken it in many things▪ Hence it necessarily followeth, if no man can keep the Law of God perfectly, that all under the Law must be under the curse, and consequently cannot be blessed in faithful Abraham.

The Argument is this, Those that are under a curse, cannot be under the blessing of Justification. But those that are under the Law are under the curse. This he proves out of the Law, Deut. 27.26. where those are pronounced Cursed, who continue not in all things written in the book of the Law to do them.

11 But that no man by the law is justified in the sight of God, it is evident , for the just shall live by faith .

The Apostle by another Argument proveth that sinners are not justified by works. He grants, they may be justified by their good and blameless living before men, so as that they may have nothing to say against them, but he says they cannot by such works be justified in the sight of God. His Argument is from the opposition that is between Faith and works. He proveth from Hab. 2.4. That we are justified by Faith: Where the Prophet saith, that the just (or righteous man) shall live by Faith, fetch his life from Faith, live his Spiritual life by Faith, and obtain Eternal life by Faith, the life of his righteousness shall be by faith.

Marginal references: [illegible: 1 word]. 2.16.; [illegible: 1 word] 1.17. [illegible: 1 word]. 38.

12 And the law is not of faith , but the man that doth them, shall live in them .

The Law saith nothing of Faith in the Mediator, though faith in God be commanded in the first precept; yet Faith in Christ is not commanded by the Law as that by which the Soul shall live.

For that which the Law saith is, do this and live.

The man that doth the things contained in the Law, shall live in them; Life in the Law is promised to those who do the things which it requireth; not to them, who having failed in their performances, yet accept of the Lord Jesus Christ as the Redeemer which God hath sent, and believe in him who justifieth the ungodly. For that by the Life promised to the observation of the Law, not a temporal Life only is to be understood, but Eternal Life also, is plain from our Saviours application of it to the young man, inquiring about the way to Eternal Life, Matth. 19.16, 17. Luk. 10.28.

Marginal references: [illegible: 1 word]. 4.4, 5. [illegible: 1 word]. 5, 6. & [illegible: 1 span].; [illegible: 1 word]. 1[illegible: 1 letter].5. [illegible: 1 word] ▪ 1[illegible: 1 letter].11. [illegible: 1 word] ▪ 1[illegible: 1 letter].5.

13 Christ hath redeemed us from the curse of the law , by being made a curse for us , for it is written, cursed is every one that hangeth on a tree .

If the Law curseth [illegible: 1 letter]all those who continue not in all things contained in the Law, (as the Apostle had said, ver. 10. and proved from Deut. 27.26.) It might be objected, how will Believers then escape more than others; for none of them continue in all that is written in the Law: The Apostle here obviateth this Objection, by telling the Galatians, that as to Believers Christ had redeemed them from this curse. The word generally signifies delivering; here it signifies a deliverance by a price paid. This was

by being himself made a curse for us; not only execrable to men, but bearing the wrath and indignation of God due for sin: For so it was written, Deut. 21.23.

He that is hanged is accursed of God; that is, hath born the wrath or curse of God due to him for his sin: The Apostle applying this to Christ teacheth us, that Christ also hanging upon the Cross, bare the curse of God due to the sins of Believers; in whose stead, as well as for who[illegible: 1 letter]e good and benefit, he dyed. And indeed he could no otherway redeem believers from the curse of the Law, but by being made himself a curse for them, some think, that under the Law he who was hanged was made a curse, not only politically, but typically; as signifying that curse which Christ should be made on the behalf of the Elect.

Marginal references: [illegible: 1 word]. 8.3. [illegible: 1 word] ▪ 5.21.

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ , that we might receive the promise of the spirit through faith .

The Apostle, by the blessing of Abraham, here understands those spiritual blessings of Iustification, Reconciliation, and Adoption, which came to Abraham upon his believing, and the imputation of righteousness thereupon unto him. Christ (he saith) was made a curse for us, that all those blessings through him might come on the Gentiles; and so all the Nations of the Earth might be blessed in him. Particularly

that the Gentiles might receive the promise of the Spirit; which promise is not to be interpreted so narrowly, as only to signifie its miraculous gifts, but to be extended to all those gifts and habits of grace which are the effects of the Holy Spirit in the hearts of Believers, whether sanctifying or sealing them; which Holy Spirit is received upon persons believing: See chap. 4.6. Rom. 8.13.

15 Brethren, I speak after the manner of men, though it be but a mans covenant , yet if it be confirmed , no man disanulleth or addeth thereunto .

The word here translated Covenant, [non-Latin text not transcribed] is ordinarily translated Testament; Matth. 26.28. It signifies in the general, an ordering or disposing of things; more specially, a Testament; which is the disposition of the Testators goods after his Death. Now (saith the Apostle) I here argue according to the ordinary methods and doings of men; who have such a respect for a mans Testament; as that

if it be once confirmed, according to the methods of Law and civil S[illegible: 1 letter]nctions of men, or rather by the Death of the Testator, (for a Testament is of no force while the Testator liveth;) nor will men alter the Will or last Testament of a deceased person, though it be not as yet confirmed according to the methods of hum[illegible: 1 letter]ne Laws.

No man, that is no just man, will go about to disanul it, or add to it, nor will any just Government endure any such violation of it. Hence the Apostle argueth, both the certainty and inalterableness of the Covenant of Grace with Abraham, and until the death of Christ it was but a Covenant, or a Testament not fully confirmed, but yet inalterable, because the Covenant of that God who cannot ly, nor repent, but by the death of Christ it became a Testament, and a Testament ratified and confirmed by the Death of the person that was the Testator; therefore never to be disanulled, never capable of any additions. Those words, nor addeth thereto, are fitly added, because these false Teachers, though they might pretend not to disanul Gods Covenant, holding still Justification by Christ; yet they added thereto, making circumcision, and other legal observances necessary to Justification; whereas by Gods Covenant or Testament, confirmed now by the Death of Christ, Faith in Christ only was necessary.

Marginal references: [illegible: 1 word]. 9.17.; Or, testament.

16 Now to Abraham, and his seed were the promises made , he saith not as of seeds as to many, but as of one, and to thy seed, which was Christ .

The promises, Gen. 12.3. chap. 22.18. In the one of which places it is said, In thee; in the other, in thy seed shall all the Nations of the Earth be blessed. He saith, promises, either because of the repetition of the same promises, or taking in also other promises.

Some may object against the Apostles conclusion, that the promise respected only one, and that was Christ; because God said not seeds of many, but seed: whereas the Term Seed is a Noun of multitude, and signifieth more than one: Besides that the Hebrew word which is used Gen. 22.18. admitteth not the Plural number. But it is answered, That though the word translated seed, admitteth not the Plural Number yet had God intended more than one, he could have expressed it by words, signifying Children, or Generations, &c. 2. That the Term Seed, though a Noun of multitude, yet is often applyed to a single person; as Gen. 3.15. (where it also signifieth Christ;) Se[illegible: 1 letter]h is called another seed, Gen. 4.25. (and so in many other places.) Some think that by Seed he meaneth Believers, and so interpret it of Christ mystical. And that the scope of the Apostle in this place is to prove, that both the Iews and Gentiles were to be justified the same way; because they were justified in force, and by vertue of the promise, which was not made to many, but to one Church, which was to consist both of Iews and Gentiles, for (according to the prophesie of Cajaphas, Ioh. 11.52.) Christ dyed, that he might gather together in one the children of God that were scattered abroad. The promises made to Abraham, were but the exhibition of the Eternal Covenant of Grace, made between the Father, and his Son Christ Iesus, (who was in it both the Mediator and Surety;) which Covenant was promulged, as to Adam and Noah, so to Abraham; in these words, In thy seed shall all the Nations of the Earth be called, that is, in Christ. From whence the Apostle proveth, that there is no justification by the works of the Law, but in, and by Christ, and the exercise of Faith in him.

Marginal references: Gen. 17.7. ver. 8.

17 And this I say, that the covenant that was before confirmed of God▪ in Christ , the law which was four hundred and thirty years after, cannot disanul , that it should make the promise of no effect .

The word translated Covenant, is the same as before; ordinarily signifying ones disposal of things in his last Will and Testament. Which name is given to the Covenant of Grace, with respect to the Death of Christ; for though Christ as yet had not dyed, yet he was, by vertue of the Covenant of Redemption, and in Gods counsels, The Lamb slain from the foundation of the World, Rev. 13.8. This (he saith) was in Christ, (as Abrahams promised seed,) confirmed of God to Abraham, by Gods Oath, Heb. 6▪ 17, 18. by frequent repetitions of it, by such solemn Rites as covenants use to be confirmed by, Gen. 15.17, 18. By the Seals of Circumcision, Gen. 17.11: Rom. 4.11. By a long prescription, &c. though it received indeed its final and ultimate consummation by the Death of Christ, yet it was before many wayes confirmed.

The Law was given 430 years after the giving this promise to Abraham, though Gen. 15.13. the round number of 400 years only be mentioned: which are to be counted from the birth of Isaac; yet Exod. 12.40. they are reckoned (as here) 430 years, from Abrahams going out of Canaan, Gen. 12.4. from whence to the birth of Isaac were 25 years; Gen. 21.5. compared with chap. 12.4. From the birth of Isaac till Iacob was born, 60 years, Gen. 25.26. From thence till Iacob went down into Egypt, 130; Gen. 47.9. where they abode 215 years.

Hence the Apostle concludes, that it was impossible that the Law, which was not given till 430 years after the confirmation of the promise, should make the promise confirmed of no effect.

Marginal references: Exod. 12.40, 41.; Rom. 4.13, 14.

18 For if the inheritance be of the law, it is no more of promise , but God gave it to Abraham by promise .

If the Inheritance of the Heavenly Canaan, typified by the Earthly Canaan, the promise of which was made to Abraham, be to be obtained by the fulfilling the Law, and yielding obedience to it, then 'tis no more of the promise. It is much the same with what the Apostle said before, Rom. 4.14. and with what he had said, Rom. 11.6. If by grace, then it is no more of works, otherwise, grace is no more grace: But if it be of works, then it is no more grace; otherwise work is no more work. He shews, that there is an opposition betwixt Grace and Work, the Law, and the Promise; That which is of grace, and of the promise, is of free love; That which is of works, and the Law, is wages, and a reward of Debt.

But (saith the Apostle) God gave the inheritance to Abraham by promise; he of his free love ingaging himself thereunto.

Marginal references: Rom. 8.1[illegible: 1 letter].

19 Wherefore then serveth the law ? it was added because of transgressions , till the seed should come, to whom the promise was made u, and it was ordained by angels in the hand of a mediator .

Some might say, to what purpose was the Law given, as if there could be no use of it unless it were available to Justification.

It was (saith the Apostle) given after the promise, not to supply something wanting as to Justification, to prescribe some works that must be added; but either to restrain sin, 1 Tim. 1.9. or to shew and discover sin, to make men see that they stood in need of Christ, vid. Rom. 7.13.

Till Christ the promised Seed should come, who Rom. 10.4. is the end of the Law for righteousness to every one that believeth; upon whose coming the Law contained in Ordinances ceased. That Christ is here to be understood by the Seed, is plain by the addition, to whom the promise was made. Some here understand by the Seed, Christ and the Church, (which both make up Christ mystical;) and interpret this Text by Eph. 2.14. till the Jews and Gentiles should be both made one.

This Law (he saith) was ordained by Angels, that when Luke, Acts 7.38. speaks of the Law as published by one Angel. The Apostle, Heb. 2.2. calls it, the word sp[illegible: 1 letter]ken by Angels. We read of no Angels, Exod. 19. chap. 20. nor of any of the Saints; yet Deut. 33.2. Moses saith God came from Sinai, with Ten Thousand Saints. The Law was given either by the Ministry of an Angel, or by God attended with Angels.

In the hand, that is, (say some) under the Power of Christ the Mediator; but by the Mediator is rather to be understood Moses, which agreeth with Deut. 5.5. where Moses telleth the Iews, that he stood betwixt the Lord and them at that time, to shew them the word of the Lord, Nor is Christ any where called the Mediator of the Old, but of the New Testament, Heb. 8.6. and 12.24.

Marginal references: Joh. 15.22. Rom. 4.15. & 5.20. & 7.8.; Act. 7.53.; Joh. 1.17. 1 Tim. 2.5.

20 Now a mediatour is not a mediatour of one, but God is one .

This is a Text acknowledged by all Interpreters to be very obscure; not so much as considered in it self, (for all know, that a Mediator speaks one that goes in the middle, betwixt two persons that are at odds; so [illegible: 1 letter]annot be of one;) as in regard of the connexion of it with what went before; where he had told us, that the Law was given in the hand of a Mediator. There are various senses given of this verse, and the variety much ariseth from mens different understanding of the Mediator in whose hand the Law was given. To me the Apostle seems to magnifie the Promise above the Law, in that the promise was given to Abraham immediately by God (who is one in essence) but the Law was given not immediately by God, but by Moses as Mediator, who in that action was a Type of Christ. And God thereby shewed, that the Law would bring no man to Life and Salvation without the one, and only Mediator Christ Jesus. Christ indeed is the Mediator of the New Testament, he mediated for it, he mediateth in it; but it was mens transgression of the law that brought them in need of a Mediator, (sin being the only thing that separateth between God and Man.) God is one; and there had been no need of mediating between him and man, but for the Law which man had transgressed. Those that by the Mediator, ver. 19. understand Christ, make this the sense: That as a Mediator supposeth two parties at odds, so Christs being Mediator speaks him to have respect to Jews and Gentiles. But this Interpretation seems to make Christ the Mediator between Iews and Gentiles, whom (the Apostle saith) he made [illegible: 2 letters]th one breaking down the partition wall, Eph. 2.14. But we do not find the name of Mediator upon this account any where given unto Christ Many other senses are given, but the first mentioned seemeth the most probable, viz. that God made use of no Mediator in giving the promise, but only in giving the Law, which evidenced that Justification was not to be by it; nor had there been need of a true Mediator under the Gospel, but for the Law; mens transgression of which brought in a need of a Mediator; which proved that Justification could not be by the Law.

21 Is the law then against the promises of God? God forbid , for if there had been a law given which could have given life , verily righteousness should have been by the law .

Though it be thus, yet there is no such opposition betwixt the Law and the Promises, as that either of them make the other useless. Far be it from me (saith the Apostle) to assert any such thing! they are not contrary to one another, but subservient to one another.

For if there had been a Law, which could by our perfect performance of it, have given us a righteousness, wherein we might have stood righteous before God:

Then righteousness should have been by the Law; then men might have hoped to have been justified and accepted of God by me for such obedience; then indeed the Law had been against the promises, they holding forth another righteousness, viz. the Righteousness of God from Faith to Faith.

22 But the scripture hath concluded all under sin , that the promise by faith of Jesus Christ might be given to them that believe .

It pleased God to give a Law, which if Adam had continued in his estate of innocence, might have given life; God considering man in his lapsed state, that now is not possible, Rom. 3.10. There is none righteous, no not one, and Eph. 2.3. We are all children of wrath.

That the promises of Life and Salvation might be given to those, who, according to the new Covenant of the Gospel, should receive and accept of the Mediator, and the terms of Salvation which God offers to us in the Gospel; where these promises are exhibited upon condition of Believing. Though upon our first reflection upon it, it may seem strange to us, that God having in his Eternal counsels fixed the Salvation of man upon a Covenant of Grace, and his believing in Jesus Christ, should in time first propound a Covenant of works, do this and live; yet upon our second thoughts this will appear necessary; For till man was a transgressor by breaking the Law, and violating the first Covenant, there was no room for a Mediator; no cause for mens applying themselves to a Mediator. God therefore first gave out the Covenant of works, and suffered man to break it; and then he revealed the Mediator to lapsed man; that so they who should believe in him might obtain the promise of life, to which by the fall they had forfeited their right.

Marginal references: Rom. 11.3[illegible: 1 letter]

23 But before faith came , we were kept under the law , shut up unto the faith which should afterward be revealed .

Before the Covenant of Grace, or the Doctrine of the Gospel, or Christ himself was revealed.

The Apostle either speaks of all mankind; of whom it is true, that until Gods revelation of the Covenant of Grace, they had no other way of Salvation made known to them than by the Law of works, or else of the Jews; to whom, though before Christ there was a revelation of the Gospel, yet it was more dark and imperfect, so as they were kept under the Law; but few apprehending any other way of Justification, than by the works of the Law. But the Apostle saith they were but shut up under it; God never intended it, as that by the observance of which they should be saved; but as even then

to those whom he intended to save, he made a more secret Revelation of his Gospel, so he had now more fully and plainly revealed the way of Salvation which he had from Eternity established.

24 Wherefore, the law was our school-master, to bring us unto Christ , that we might be justified by faith .

Both the Law contained in Ordinances, and the moral Law,

was our School-master; serving us in the same stead that a School-master in a School doth, who only fitteth children for higher degrees of learning at Universities. The Ceremonial Law shewed us Christ in all his Types and Sacrifices; the Moral Law, shewed us the absolute need of a Mediator, as it shewed us sin; accused and condemned us for it; and it shewed us no help either for the guilt of sin contracted, or against the power of it.

So that Gods end in giving us the law was that we might be fitted for Christ, and obtain Justification by believing in him.

Marginal references: Rom. 10.[illegible: 1 letter]

25 But after that faith is come, we are no longer under a school-master .

After that Christ, the object of saving Faith, was in the fulness of time revealed; and the Gospel, (which is the Doctrine of Faith,) was fully revealed and [illegible: 1 letter]ubl[illegible: 1 letter]shed, the time of our non-age was over.

26 For ye are all the children of God by faith in Christ Jesus .

All you that believe, whether Native Jews or Gentiles, are the children of God by Adoption through Faith in Jesus Christ. Iob. 1.12. so that you need not run back to the Law to look for help and Salvation from that; but only look unto Christ, to whom the Law was but a School-master to lead you, who being fully and clearly revealed, you may have immediate recourse to, by Faith; and need not to make use of the Jewish School-master, as hoping for Justification from the observances of the Law.

Marginal references: [illegible: 1 word]. 4.5.

27 For as many of you as have been baptized into Christ , have put on Christ .

Baptizing into Christ, may either be understood of receiving the Sacrament of Baptism; which who receiveth, is not only baptized in the Name of Christ, and into the profession of Christ; but is sacramentally, or in a sign, baptized into Christ, or else, (which considering what followeth, seemeth much more probably the sense,) it may signifie a being not only baptised with water, but with the Holy Ghost and fire.

Of those thus baptized, he saith, that they had put on Christ; they had accepted of, and received Christ for their [illegible: 3 letters]tification, and for their Sanctification. We have the like [illegible: 1 word], Rom. 13.14

Marginal references: [illegible: 1 word]. 3▪ 4.

28 There is neither Jew nor Greek , there is neither bond nor free , there is neither male, nor female, for ye are all one in Christ Jesus .

In the business of Justification, the case of Iews and Greeks is the same. This he saith, That the Galatians might not think themselves disadvantaged from their not being under the Law, as the School-master that should lead them unto Christ.

Neither doth Christ consider the qualities and circumstances of persons, whether they be Servants or Free Men; for though they be Servants, Christ hath made them free, 1 Cor. 7.22. Eph. 6.8. Col. 3.11.

Neither hath Christ any respect to Se[illegible: 1 letter]es: The Male children under the Law had many priviledges; but it is all a case under the Gospel, whether persons be Males or Females, Iews, and Gentiles rich or poor, Servants or Masters, Bond-men, or Free-men.

Marginal references: [illegible: 1 word] 10.12. [illegible: 1 word] 1[illegible: 1 letter].13.; [illegible: 1 word]. 14.15.

29 And if ye be Christs , then are you Abrahams seed , and heirs according to the promise u.

Lest these Galatians should be discouraged, because the promise was made to Abraham and his seed, and they were not the s[illegible: 1 letter]ed of Abraham; he tells them, if they were Christs, that is, if they truly believed in him, and were implanted into him, That

then they were the seed of Abraham; that seed, to which the promise was made; and though not heirs of Abraham according to the flesh, yet heirs according to the promise; vid. Rom. 9.7, 8.

Marginal references: [illegible: 1 word]. 11.12. [illegible: 1 word] 11.[illegible: 2 letters].