chosen to it for any merit in himself, but it was a grace freely bestowed upon him; and this not by the ministry and mediation of man, but by the immediate designation and election of Jesus Christ. Thus far he stands upon equal terms with the rest of the apostles: they did not call themselves, nor were they called by Christ, for any worthiness in themselves above others. But behold the peculiar prerogative of St. Paul above the rest of the apostles, in this particular: they were called by Christ in the day of his humiliation, when he was here upon earth in the flesh; but he was called by Christ after his resurrection, yea, in his highest state of exaltation, when sitting at his Father's right hand in heaven. And as his call was thus very extraordinary, so his gifts were answerable to his call. The gospel which he preached, he received by inward and immediate revelation, which made him so much excel all the other apostles; insomuch, that although in his own opinion he was the least of saints when here upon earth, yet in the opinion of others he was the holiest man when upon earth, and the highest now in heaven, next the man Jesus Christ.

2 And all the brethren which are with me, unto the churches of Galatia :

That is, "All the brethren which are here with me, and own the doctrine which I preach, send greeting unto the churches of Galatia." Here note, 1. How St. Paul's doctrine is justified from the charge of singularity, while the judaizing false teachers objected against it. What he wrote and taught, he tells the Galatians, was owned by all the brethren. This shows the consent he had of the church with him, in that holy doctrine which was delivered by him. Note, 2. The generality of the persons to whom this epistle is directed; not to a single person, nor to a particular church, but unto all the churches in the province of Galatia. There were several christian congregations, called churches, in that country, and all of them being leavened, or in danger of being soured, with judaism, that is, of superadding the ceremonial law of Moses to the gospel of Christ; the apostle, and the brethren with him, direct this epistle, not to any single church in that province, but to them all in general, being equally concerned: All the brethren with me, unto the churches of

Galatia. Note, 3. How the apostle doth not say here, as elsewhere, To the saints of God which are in Galatia; or, To them that are sanctified by God the Father; but barely says, To the churches of Galatia · thereby declaring his holy indignation against the Galatians, as unworthy of those gracious appellations, because they had sadly corrupted the doctrine of the gospel; begun in the Spirit, and ended in the flesh; first owning Christ and the liberty of the gospel, and afterwards pleading for the bondage of the ceremonial law. Yet note, lastly, As corrupt as these churches of Galatia were, our apostle owns and acknowledges them to be true churches; they retained the essentials of christianity, and were not guilty either of idolatry, or a total apostasy; therefore though stained with divers corruptions both in doctrine and manners, which he sharply rebukes and reproves them for, yet he doth not deny them the name of churches: All the brethren which are with me, unto the churches of Galatia.

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

These words are both a christian salutation and an apostolical benediction: as they are a salutation, they express a wish and desire of the best blessings towards and on the behalf of them they saluted. From whence we may learn, That religion doth not abolish and destroy, but spiritualize and improve civility, humanity, and common courtesy. The heathens wished health to their saluted friends; the Jews, peace; but the christians, grace and peace. Again, the words may be understood as an apostolical and ministerial blessing: the apostles were the patriarchs of the church of the New Testament. And as a spiritual father, St. Paul here blesses his children, wishing them first grace, then peace. Peace must be sought after grace; and not expected before it. Peace without grace is no peace. There can be no peace with the Creator, no sanctified peace with the creatures, except through Jesus Christ we are first made partakers of the gracious love and favour of Almighty God. Accordingly says the apostle here, Grace be to you, and peace, from God the Father, and from our Lord Jesus Christ. Where note, That grace and peace may be said to be from the Father, and our Lord Jesus

Christ, these two ways: 1. Efficiently, as the authors and causes of both God the Father is the author of all grace, as he did decree it; and Christ, as he did purchase it. 2. Objectively; that is, this grace and love in God the Father, and this peace and satisfaction that is in Jesus Christ, the more they are by faith apprehended by us, the more are they increased in us, and upon Learn from the whole, That the holiest and best of christians here on earth, stand in manifest need of fuller supplies and farther additions both of grace and peace to be daily communicated to them, and enjoyed by them: Grace be to you, and peace.

us.

4 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:

That is, "Our Lord Jesus Christ gave himself unto death, for the remission of our sins, that he might deliver us from this evil world; namely, to separate or bring us off from the evil customs and practices of the wicked men in the world, and engage us to live a life of strict holiness, according to the will and command of God our Father." Here note, 1. The priestly office of Christ declared and asserted: He gave himself for our sins; that is, an expiatory sacrifice for our sins. So dearly was the guilt of sin, so exact the justice of God, and so unalterable his faithfulness, in executing the judgment which was denounced against sinners, that there was no hope for guilty sinners' pardon, without satisfaction given to the injured justice of God for sin; and nothing less would satisfy than the blood of God, that is, the blood of Jesus Christ, who is essentially, truly, and really God. Note, 2. A farther end and design which God had in giving himself for us; namely, to deliver from the rage of our lusts, as well as from the wrath of God; to sanctify our natures for us, and to mortify our corruptions in us; to redeem us from our vain conversation, and deliver us from this present evil world; not totally to remove us out of the world, but morally to oblige us to abandon the wicked courses, the sinful practices, of the evil men of the world. Blessed be God, that Jesus Christ did not only purchase pardon and remission, but holiness and sanctification also, for his ransomed and redeemed ones, and is as will

ing to free us from the dominion, as from the danger, of our sins; He gave himself for us, that he might deliver us from this present evil world. Note, 3. As the final cause of Christ's death, deliverance from God's wrath, and sin's rage; so the efficient cause of his death, the will of his Father. He gave himself for us, according to the will of God; that is, according to the purpose and appointment of God. Christ, as Mediator, was the Father's servant; and whatever he did in the work of mediation for us, was by the appointment, and with the special approbation, of God the Father. Eternal thanks be given, that the Son's purchase was the Father's pleasure. Note, 4. The comfortable relation in which God now stands unto us, since Christ gave himself for us, namely, that of a Father: According to the will of God and our Father that is, who is now our Father. Learn hence, That satisfaction being given by Christ to provoked justice for our sins, God, who was before a consuming fire, and a sin-punishing judge, is become our gracious and reconciled Father; our Father by adoption, who before was our Father only by creation: According to the will of God and our Father.

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

That is, "To God the Father, and Christ Jesus our Redeemer, be given the highest degrees of honour and glory, throughout the present and eternal ages. Note here, 1. The work and duty incumbent upon Christ's redeemed ones, and that is, to ascribe all honour and homage, all glory and praise, to God the Father as the contriver, and to Christ the Son as the accomplisher, of the work of redemption : To whom, both whom, be glory. Note, 2. The duration and continuance of this duty; not for a day, or year, but for eternal ages. This duty of ascribing honour and homage, glory and praise, to the Father and Mediator, for the glorious work of man's redemption, is such, that it can never be sufficiently discharged, but requires a succession of ages to perform it in; yea, eternity itself is too short for the performance of it. To whom be glory for ever and ever. The glory of the Redeemer, and of Him that sent him to redeem, will be the long-lasting and never-ending song of the redeemed ones, through millions of ages, yea, to all eternity; a work begun on earth, never finished in heaven.

6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel 7 Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

Observe here, 1. The heavy charge which St. Paul brings in against the false apostles or judaizing teachers: they perverted the gospel which St. Paul had preached, and taught a new gospel of their own; yet not absolutely so, but by compounding and mingling the gospel with the ceremonial law, and by making circumcision and other things necessary to salvation, which our Saviour never made so; this the apostle calls another gospel. Whence learn, 1. That it is no new or strange thing to hear of new gospels, of true gospel perverters, and of false gospel teachers. We find such in the primitive and purest churches, planted even by the apostles themselves; no wonder they are found in our days, who are fallen into the very dregs of time and error together. Learn, 2. That the addition of any thing to the christian religion, as necessary to be believed and practised in order to salvation, is a perverting the gospel of Christ, and preaching another gospel. These Galatians did not renounce christianity, and go over to another religion, but they received circumcision, and the observation of the law of Moses, as an essential part of the christian religion, and as a condition of eternal salvation; whereas the death of Christ having put an end to the Jewish dispensation, there was neither then nor now any obligation upon christians to observe the law of Moses: and conse

quently the addition of any thing to the christian doctrine, as necessary to be believed and practised in order to salvation, is preaching another gospel, and a manifest perverting of the gospel of Christ. Learn, 3. That there is no authority in the christian church, in any or in all the guides of it, to impose upon christians any thing, as of necessity to salvation, which the gospel has not made necessary. The apostles themselves had no authority to add any thing to the gospel, much less can any that come after them pretend to it: Christ commands them, Matt. xxviii. to teach all nations to observe all things whatsoever he commanded them; and had the aposles themselves added any point of faith

and practice not given them in charge by Christ himself, they had fallen under that curse themselves, which here they denounced against false teachers.

Observe,

2. The artifice which these false teachers used, to draw the Galatians into these new errors; and that was hastily and suddenly to avow and own them before the world I marvel that ye are so soon removed. Seducers are for clapping up an hasty match between the mind and error, and press the seduced to quick resolutions; an hasty despatch being their great advantage, before they consult their spiritual guides, or weigh matters in the balance of impartial judgments. What, says the apostle, are ye so soon removed! Yes, might the false teachers have said, if not so soon, it might never; if not so soon removed, they might never be at all: for errors are like fish, they must be eaten fresh and new, or they'll quickly stink, and be thrown away. Observe, 3. The true course from which the Galatians' fall into error did proceed: they trusted themselves with themselves; they trusted to the clearness of their own unassisted eyes, and to the strength of their own reason and judgment, without consulting their spiritual guide. Had not these Galatians a Paul to consult with, before they gave their consent to false teachers? Or if he was at a distance from them, about the work of the Lord in remote places, could not they have written to him, or advised with others besides him? Woe to him that is alone, when assaulted by seducers!

8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed.

Observe here, 1. How our apostle supposes an impossibility, only for the confirmation of what he had before affirmed. He doth not suppose it possible for any an gel in heaven, or apostle upon earth, to contradict the doctrine of the gospel which he had delivered, to preach any thing contrary to it, or besides it, or different from it; making that necessary to be believed and practised which Christ and his apostles

never made necessary. Learn hence, That the written word of God, without unwritten traditions, contains in it all things necessary to salvation; and whatever doctrines are propounded to the church, not only contrary to, but differing from it, or besides the written word, are cursed doctrines. Observe, 2. The terrible anathema which the apostle denounces against those, whoever they should be, be it an apostle upon earth, or an angel from heaven, that should thus pervert the gospel of Christ, by making any thing necessary to be believed or practised in order to salvation, which Christ has not made necessary: Let him be accursed. Let the church of Rome in general, and the council of Trent in particular, dread the efficacy of this curse, who have added so many new articles to the christian faith, and enforced them as necessary to be believed by all christians; insomuch that they pronounce," that no salvation can be obtained without the belief of them," and denounce their anathemas against us who cannot believe them. But as their curse causeless shall not come, so we believe that they, propounding terms of salvation no where delivered by Christ and his apostles, do bring themselves under the apostle's anathema here in this text: for if the new articles of the church of Rome be necessary to salvation, then what Christ and his apostles delivered was not sufficient to salvation before; and thus the pride of man exalts itself above the wisdom of God. Observe, 3. How the apostle expresses his assurance in this matter; and to show that he did not speak rashly, and in a heat, but upon due consideration, he repeats again, ver. 9. As we said before, so say I now again, if any man preach otherwise, let him be accursed. Note here, How positive and peremptory the apostle is in this matter. And doubtless this one anathema of his is more dreadful than all the Bruta fulmina, the freakish anathemas, of an enthusiastic church, which, in a manifest affront to the authority of St. Paul, has presumed to add so many new articles to the christian religion, for which there is not the least ground or warrant, either from the holy scriptures, or any of the ancient creeds. Observe, lastly, How the apostle puts himself into the number if I, or any man, or any angel, preach otherwise, let him be accursed. As if the apostle had said, "Not only the false apostles are to be rejected, but I myself deserve to be anathematized, and accounted an exe

crable person, should I preach any other doctrine to you, than what you have received from Christ by me; nay, should any angel from heaven attempt it, he ought to be detested for it." Learn, That no angel in heaven, no person or church upon earth, have power to make new articles of faith, or to impose any thing upon our belief or practice, that is either against or besides the written word, or any ways inconsistent with it, or contrary unto it.

10 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.

Our apostle in these words discovers the great sincerity he used in preaching the pure and unmixed doctrine of the gospel to the Galatians; for he did not persuade that men, but God, should be heard and obeyed, that so their faith might be founded upon divine, and not human, authority; nor did he in his ministry aim at pleasing men, but Christ. For should he now please men, being an apostle, as he did in times past, being a Pharisee, he should not be the servant of Christ. The ministers of Christ must not be men-pleasers: they must not please men either by flattery or falsehood, nor accommodate their doctrines to the humours and dispositions of men; pleasing of God is our great work and business, let us mind that: man-pleasing is endless and needless, any farther than for their good, and the gospel's gain. cordingly the apostle tells us elsewhere, that he was made all things to all men, that he might gain some; not to make a present gain of them, but that they might be eternal gainers by him; it was not to exalt himself, but that Christ might be exalted in the hearts and lives of his bearers, that he sought in and by his ministry to please all men ; and thus, in imitation of him, let us seek to please all men for their good to edification.

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11 But I certify you, brethren, that the gospel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.

The apostle here, as he did before, verses 1, 2. asserts the divinity of the doctrine

of the gospel which he had preached to them; and assures them likewise of his own lawful call to be an apostle, which was questioned by his adversaries, who affirmed that he had received his doctrine only from others to the second hand. To satisfy them in the divinity of his doctrine, he tells them, it was not after man; that is, it was not human, but divine; nothing belonging to man, but all from God in it; and as for his authority to preach it, he assures them, he had a revelation and commission from Jesus Christ so to do; he learned not his doctrine from any human teacher, nor undertook to preach it by any human authority, but from Christ's immediate revelation. Learn hence, It is a singular satisfaction to the ministers of Christ, and that which gives them boldness before their false accusers, when they can give good proof of their regular call to the work of the ministry, and of the divinity of the doctrine dispensed by them. Thus did St. Paul here: the gospel, says he, which I preach to you, and the mission I had so to preach it, was not after man, nor from man, nor by man, but by the revelation of Jesus Christ. Where note, From Christ's being so often opposed to man in these verses, and in the first verse, that he is not mere man, but God as well as man; why else doth the apostle oppose Christ to man so often as he doth here? Not of man, neither by man, nor after man, but by the revelation of Jesus Christ, who is God.

13 For ye have heard of my conversation in time past in the Jews' religion, how that beyond measure 1 persecuted the church of God, and wasted it; 14 And profited in the Jews' religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers.

Here the apostle offers several arguments to satisfy the Galatians, that both his commission to preach the gospel, and also the gospel which he preached to them, were not from man, but our Lord Jesus Christ. And the first argument to prove it, as a convictive evidence of it, was his bitter enmity against the christian religion, and his mighty zeal for the Jewish religion, in which he was educated and brought up: all which he mentions as a thing publicly known, leaving them to infer from thence, that so great and sudden a change could

not be the effect of human persuasion, but by divine revelation. In times past I persecuted the church of God, and wasted it. Where note, That although our apostle did not shun to make an open confession of his wicked life before his conversion, that he might thereby make evident that his conversion was immediately from God; yet he makes an open confession only of his open sins, such as they had heard of in time past, without discovering his secret sins, which had been kept from the knowledge of the world, the divulging whereof would but have multiplied scandals and stumbling-blocks unto others. To confess our secret sins to God, is safe; to confess our open sins to the world, is sufficient. Observe farther, The commendable proficiency which St. Paul made in the Jewish religion, wherein he was instructed and educated: I profited in the Jews' religion above many my equals. He was also a zealous maintainer of the Jewish customs, and unwritten traditions, being more exceedingly zealous of the traditions of my fathers. From St. Paul's example we may infer, That it is a special duty incumbent upon all persons to make religion the matter of their choice; and having espoused it, to be the more serious and zealous in it; to labour to advance and grow both in the knowledge and in the practice of it: and that to a degree of eminency excelling and outstripping others: I profited in the Jewish religion above many my equals, or contemporaries.

15 But when it pleased God, who separated me from my mother's womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood: 17 Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

Here we have a second evidence, which St. Paul brings to prove himself an apostle extraordinary, called by God himself unto the ministerial service; and that the doctrine he delivered was not mediately, from the mouths of the apostles, but by imme. diate revelation from Jesus Christ. Thus he speaks; "When," says he," it pleased God, who decreed and determined to sepa