Galatians 4:13–16

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.

What was your felicitie?] that is, you esteemed it to be your felicitie, that you receiued me and my doctrine. Ye would haue plucked out your eies and haue giuen them to me] a prouerbiall speech, signifying the speciall loue of the Galatians to Paul, so as nothing which they had could be to deare for him. If it had bin possible] this he saith, because no mā can pluck out his eie to doe another man good: or thus, no man can possibly giue his eie and the sight thereof to another.

In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him: and that is, that they thought themselues happie by reason of Pauls Ministerie, and would haue parted with their owne eies for his good.

Hence we learne, that there is a felicitie after the time of this life, and that is, to receiue and imbrace the doctrine of the Gospell So saith Christ else where. Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise, and it is receiued of vs, when we turne to God; and by faith rest on the said promise. To be in Gods kingdome is happinesse: and this is the kingdome of God, when we resigne our selues in subiection to his will and word. The preaching of the word is the key of this kingdome, Matth. 16. 19. and when it is receiued into our hearts by faith, heauen is set open vnto vs euen in this life, Ioh. 1. 51.

The Philosophers therefore haue erred, that place our happinesse in honours, riches, pleasures, or in ciuill vertue.

Secondly, our common people are deceiued, who thinke because they deale truely, and iustly before men, that they are in as good a case, as they that heare all the sermons in the world: as though true happinesse stood in ciuill conuersation.

Thirdly, this doctrine serues to beate downe a point of naturall Atheisme in the heart of man, which makes many thinke it a vaine thing to serue God, and to heare his word, Iob. 21. 15. Mala. 3. 14. Dauid was troubled with this corruption, Psal. 73. 15. Many of them which professe the name of Christ, will not be brought to keep the Sabbath daie: and in their dealings they vse fraud, and lying as other men doe: and all is because they thinke they cannot liue by their religion.

Fourthly, the onely way to establish a kingdome or common wealth, is to plant the Gospell there: for this makes an happie people: And this is the maine cause of our happinesse and successe in this church and land. And the obedience of the Gospel is it that makes euery man in his trade, office, and calling whatsoeuer it be, to prosper. Read Psal. 1. 3.

5. On the contrarie, they are wretched and miserable that liue without the Gospell, Prou. 29. 18. 2. Cor. 4. 3. 2. Tim. 3. 7.

6. To receiue the doctrine of the Apostles, is an vnfallible marke of the Church of God. For this is it that makes a people blessed and happie.

7. We may not despise the preaching of the word, 1. Thes. 5. 20. If we doe, we despise our owne happinesse. If it be said, Preachers sometime are deceiued. Answ. Marke the addition of Paul, Prooue all things, hold that which is good, 2. Thess. 5.

Touching the speciall loue of the Galatians to Paul, First it may be demanded, what was the cause of it? Answ. The very Ministerie of the Apostle, whose office it was to make Disciples, Math. 28. 19. and so to plant the Church of the new Testament. And for this cause, he had a priuiledge to preach the truth, so as he could not erre in things which he deliuered to the church. 2. He preached with authority, as hauing power to correct rebellious offenders 2. Cor. 106. and 1. Cor. 4. 3. he preached with vnspeakeablle diligence. Read. Act. 20. 31. 4. He had a prerogatiue, (as the rest of the Apostles had) after he had made disciples by imposition of hands to giue vnto them the extraordinary giftes of the Holy Ghost Act. 8. 17. And these are the meanes whereby this speciall loue was procured.

Secondly, it may be demanded, whether the Galatians did not more then keepe the law, when they would haue plucked out their owne eyes, and haue giuen them to Paul? for thus they loue him more then their owne selues. Ans. The commandement [Thou shalt loue thy neighbour as thy selfe] doth not prescribe that we must in the first place loue our selues, and then in the second loue our neighbour: but it setts downe the right manner of louing our neighbour, and that is, to loue him, as hartely, and vnfainedly, as our owne selues.

The measure of loue is expressed when Christ saith we must loue on another, as Christ loued vs. Ioh. 13. 34.

There is a certen case in which we must consider our neighbour not only as a neighbour, but also as a speciall instrument of God: and thus are we in some respectes to loue, and to preferre him before our selues. Thus a subiect is more to loue the life of his prince then his own life. Thus Paul was content to be accursed for the Israelites, Rom. 9. 1. And the Galatians would haue giuen their eies to Paul, that was so worthy an instrument of the grace of God.

In their example we are taught to be willing to forsake the dearest things in the world for the Gospell of Christ, euen our eies, hands, feete, yea and our life.

Because I tell you the trueth.] We must after Pauls example speake the truth to all men, Eph. 4. 25. Am I therefore your enemie] the conclusion of the Apostles argument. Here we see a corruption of nature, which makes vs that we cannot abide to heare the truth in things that are against vs. We hate them that speake the truth: selfe loue makes vs conceiue the best things of our selues. Here then learne

1. To search thy heart and life, that thou maiest know the very worst by thy selfe: If thou wilt not know it now, thou shalt know it to thy shame in the day of iudgement.

2. Be vile and base in thine owne opinion, Iob. 34. last.