St. Paul here gives instances to the Galatians, wherein it did appear that they brought themselves under an unnecessary bondage to the rites of the ceremonial law: he tells them plainly, that they kept the ceremonial sabbaths, feasts, and fasts, as if that law was obligatory, and still binding: "Ye observe days, that is, the Jewish sabbath-days, and new moons; and months, as the feast of the first month, and of the seventh month; and times, that is, the times of the solemn festivals for going up to Jerusaleim, as the passover, pentecost, and feasts of tabernacles; and years, as the sabbatical years, and years of jubilee. This, says the apostle, makes me afraid of you, that I have preached the gospel, and the doctrine of free justification by faith, in vain to you; because you leave the doctrine I taught you, and put your confidence in observing those legal ceremonial rites." Learn hence, 1. That the work of the ministry is a laborious work: I have bestowed upon you labour, says St. Paul. A minister's life is not a life of ease, but of much toil and pains, a labouring unto faintness and weariness, as the word here used doth import and signify. Learn, 2. That the most laborious ministers and lively preachers may sometimes see so little fruit of their labours and endeavours, that they may have just cause to fear that few are savingly converted by their ministry: St. Paul here was afraid, lest he had la boured in vain among the Galatians. Learn, 3. That in order to the success of our ministry, we must not content ourselves with a reproof of sin in general, but must descend to particulars, and give instances of those several and distinct sins which our people are guilty of, and ought to fall under our reproof for. Thus the apostle here gives particular instances of the sins formerly reproved, in their observing days, and months, and times, and years. Generals, we say, do not affect; but particular reproofs are more piercing and more convincing. When we say to a sinner, as Nathan to David, Thou art the man: this, if any thing, will stick close to the

conscience.

12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.

Observe here, The holy wisdom of our apostle, in tempering his former reproofs with great mildness and gentleness: I be

seech you, brethren. He well knew that these Galatians were alienated in their affections from him; and fearing lest, from his present severity and sharpness towards them, they should apprehend that he was alienated from them also, he thus lovingly bespeaks them; “I pray you, be affected towards me, as I stand affected towards you: count me not your enemy because I tell you the truth; for I am the same to you that ever I was; my love is not alienated from you, for any wrong or injury done to me by you: for, alas, it is yourselves, and not me, that you injure, by bringing yourselves into this bondage to the cere monial law, to the loss of your christian liberty. Be as I am; for I am as ye are: ye have not injured me at all." Learn from St. Paul's example, That though the ministers of Christ may, and sometimes must, use severity and sharpness in the rebukes and reproofs which they give for sin, yet must they temper severity with gentleness; and insinuations of kindness and affection must be mingled with rebukes; as looking not so much at what their sin deserveth, as what is most convenient for bringing them to repentance. Brethren, I beseech you, be as I am. Learn, 2. That when the ministers of God, from a true zeal for the glory of God, do rebuke sin, and reprove sinners, the people are too apt to apprehend that our zeal flows from a private spirit of revenge, as if we had some particular displeasure against their persons, for some personal injury done unto ourselves; all which groundless suspicions it is our duty to labour to wipe off. So doth our apostle here; Ye have not injured me at all, says he.

13 Ye know how, through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh

ye despised not, nor rejected: but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.

Observe here, 1. A singular instance which St. Paul gives of his sincere affection towards these Galatians: he preached the gospel to them at first, and this both with difficulty and anger, through the infirm

ity of the flesh: that is, through much bodily weakness and imperfection. The ancients say St. Paul was a little man, and had some deformity, or crookedness of body, and imperfection in his utterance, which rendered both his person and speech contemptible. These bodily infirmities he calls a templation: intimating, that the afflic. tions of the body are great temptations to the soul. And besides these bodily infirmities, he encountered also with persecutions in preaching the gospel to them; which were evidences and convincing demonstrations of his fervent love and affectionate re

gard towards them: Ye know how through infirmity of the flesh I preached the gospel to you at the first. Observe, 2. The reciprocal returns of love and affection which the Galatians made to St. Paul, at his first coming among them to preach the gospel they received him as an angel of God, or as a messenger from God sent unto them, yea, as Jesus Christ, as if Christ himself had been there in person, and preached to them. Nay, so warm were their affections then to St. Paul, at his first coming among them, that they did not only open their purses, but, had it been possible for them, or profitable to him, they could even have plucked out their very eyes for him. But, note, it was at his first coming amongst them, and preaching to them. Whence we may observe, That the first year of a minister's preaching to and amongst a people, are usually most successful. Then our people's affections are warmest, and perhaps our own too our people then hear us without any kind of prejudice against us, with great desire and delight; afterwards their affections cool, either through their own inconstancy, or our inadvertency, or by the malice of Satan, or by the mischievous designs and misrepresentations of some of his instruments. Observe farther, That the love and reverence which people owe to their ministers should not be verbal and in profession only, but real and in sincerity; they ought to part with what is dear to them, to promote the work of God in their houses. There was a time when these Galatians could have given all they had to the apostle; money out of their purse, bread from their table, yea, blood out of their veins, and the very eyes out of their head: I bear you record, that ye would even have plucked out your own eyes, and have given them to me. Learn lastly, That it is an high commendation to a people, when neither poverty nor deformity, nor any de

ficiency which may render a minister of the gospel base and contemptible in the estimation of the world, can possibly diminish any thing of that respect which they know to be due and payable unto him. Notwithstanding the Galatians knew the infirmities and temptations of the apostle, yet they received him (at first) as an angel of God.

16 Am I therefore become your enemy, because I tell you the truth?

As if the apostle had said, "How comes your affections, which were so warm at first, to be so cold now? Whence is it that I, who was formerly so precious in your esteem, am now looked upon as an enemy, and only because I declare the truth of Can any reason be God unto you?

given on my part for this sudden change of affection on your part? I trow not, unless you count my candour and ingenuousness in telling the truth a crime: Am I become your enemy, because I tell you truth?" Learn hence, That notwithstanding the faithful ministers of Christ, in reproving sin, and vindicating the truths of

the

God, are sometimes counted and treated as enemies, yet will they persist, and finally persevere in their duty, whatever the event may be; though the world account them their enemy, yet they will tell them the truth.

17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

They, that is, the false apostles, pretend great love to you, and zealous affection for you; but not well, not upon honest and just grounds. There is often an ill cause, which is to be condemned and avoided; zeal is a mixed affection of love and anger, working into a fervency of mind, in defending what we believe to be true and good, and in opposing what we judge to be false and bad; They zealously affect you, but not well. Nothing is more common, and consequently more dangerous, than for heretical teachers to pretend great zeal for the glory of God, and great love and affection to the people of God, whilst they are about to persuade them to embrace their pernicious errors, and damnable heresies. He adds, Yea, they would exclude you, that you might affect them. Exclude you, that is, from the liberty and privileges of the gospel, say some; from

depending upon me, or any faithful pastor, say others; they would ingratiate themselves, that they may engross you, and you may affect them only. The old prac tice has ever been amongst seducers, first to alienate the people's minds from their own teachers, and next get themselves looked upon as alone and only worthy to have room in the people's hearts and affections; They would exclude you from us, and us from you, only that you might affect them.

18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.

Note here, That although there is a zeal in a bad cause, which is to be condemned and avoided, yet there is a zeal in a just and righteous cause, which is so laudable and worthy to be practised; when it is a zeal guided by religion, governed by prudence, attended with perseverance; when in a good thing we are affected, zealously affected, and zealously affected always. This the apostle desires that the Galatians should be, and that as well when he was absent from them, as when he was present with them.

19 My little children, of whom I travail in birth again until Christ be formed in you,

Observe here, 1. The endearing title which the apostle gives to the apostatizing Galatians: he calls them children, little children, his little children-My little children. Note, he calls them children, because converted to christianity by the preaching of the gospel; and being thus regenerate and born again, they were to be as children, innocent and inoffensive. He calls them little children, to denote the tenderness of their growth in christianity, the smallness of their proficiency in religion; they were not come to that consistency in grace, to that maturity in goodness, to that perfection in knowledge, which he did desire. Farther, he calls them his little children, to denote that spiritual relation which was between them, he having been the undoubted instrument of their

conversion, and so was their spiritual father; and also to denote that endearedness of affection which he bare unto them, and that tender care and concern which he had for them. Observe, 2. The holy vehe

mency of the apostle's desire, how earnestly he longed after them in the bowels of Jesus Christ. He compares himself to a mother in travail, until he saw Christ formed in their hearts and lives. I travail in birth, till Christ be formed in you. Learn hence, That there is no stronger love, nor more endeared affection between any relations upon earth, than between such ministers of Christ and their beloved people, as they have been happily instrumental to convert and bring home to Christ. Learn, 2. That there is nothing in this world which the faithful ministers of Christ do so passionately desire and affectionately long after, as to see Jesus Christ formed and

fashioned in the hearts and lives of their whom I travail in birth, &c. beloved people; My little children, of

20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.

Our apostle, as a farther testimony of his endeared affections towards the Galatians, declares here his earnest desire to have been with them, and see them face to face, that so being more fully acquainted with their case, he might know how to suit his discourse to them, and might have more cause Learn hence, 1. That though a minister of rejoicing with, than complaining of them. may sometimes necessarily withdraw himself from his flock, yet he ought always to have a fervent desire to be present with when occasion offereth, of returning to them: them, without neglecting any opportunity, That it is a minister's duty to get, as much I desire to be present with you. Learn, 2. as may be, the exact knowledge of his people's inclinations and dispositions, of their state and condition, that he may know how to make a fit application to all of them, adand correcting others. Thus the apostle monishing and reproving some, threatening here wished to be present with them, that he might change his voice; that is, know the better how to speak most suitably and I desire to seasonably to their condition. be present with you now, and to change my voice.

21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons; the one by a bond-maid, the other by a freewoman. 23 But he who was of the

bond-woman was born after the flesh; but he of the free-woman was by promise.

Our apostle here proceeds to the end of this chapter, in showing the Galatians, that it was the design of God, at the coming of Christ, to abolish the legal dispensation, and free men from the servitude and bondage of that law. And, first, he argues with them from the nature of the law they were so will. ing, yea, so desirous, to be under, ver. 21. Ye that desire to be under the law, do ye not hear the law? That is, " Ye that desire to be justified by your legal performances, by observing circumcision, &c. do you not hear and take notice how the very law itself doth sentence, curse, and condemn

you? And do you not find in the Old Testament, the story of Sarah and Hagar, of Ishmael and Isaac? Are you ignorant that Abraham had two sons, Ishmael by Hagar the bond-woman, and Isaac by Sarah the free-woman? Ishmael the bondwoman's son was born after the flesh; that is, by the ordinary strength of nature in generation, Hagar being young, and Abraham being strong. But Isaac was the son of the promise; God gave him, by virtue of his promise made to Abraham when his body was dead, unfit for generation, and Sarah past conception also." Now from this history of Abraham's family, considered in itself, (without the mystery prefigured by it,) we learn, 1. That the best of men are imperfect men; the holy patriarchs lived in the sin of polygamy, or taking more wives than one, contrary to the first institution of marriage, either not knowing or not considering it was a sin. Abraham had two wives. Learn, 2. That the truth and veracity of God engages him to fulfil and make good all his promises, though all ordinary means and secondary causes fail, and become impotent and unable to bring about the thing promised. Thus here, a promise being made to Abraham, that Sarah should have a child, she conceiveth and beareth Isaac; not according to the course of nature, but through virtue of the promise: He of the free-woman was by promise.

24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25 For this Agar is mount

Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.' 26 But Jerusalem which is above is free, which is the mother of us all.

and spiritual application of the foregoing Here the apostle makes an allegorical history of Sarah and Hagar, of Isaac and Ishmael; and the mystery he tells us is this, "The two mothers, Sarah and Hagar, of works, the other of grace; the two sons, are types of the two covenants, the one Isaac and Ishmael, are a type of two sorts of men living in the church, the one proceeding from the first, the other from the second covenant; the one regenerate, the other unregenerate men. All regenerate freemen; for every man's freedom depends men are under the covenant of grace, and upon the covenant under which he stands.

Ishmael is the son of the bond-woman,

and points at Jerusalem which then was, and the people of the Jews, as they then stood affected, seeking justification, and expecting eternal salvation, by the works of the law; but now behold in Isaac, a son of the free-woman, an emblem of the

:

The one is a

gospel-church, which dares not depend upon the righteousness of the law for justification, but relies upon the meritorious righteousness of the Mediator; and this and the mother of us all. Learn hence, points out Jerusalem above, which is free, That all unregenerate men, who continue in a state of nature, are under the first covenant, or covenant of works. Ishmael is a type of all unregenerate men. Mankind is bound to God by a double bond: First, by a bond of creation Secondly, by a bond of stipulation. natural, and the other is a voluntary, obGod, by the latter he is bound to us. ligation; by the former we are bound to covenant made with man in his state of innocency, was Foedus Amicitiæ, a covenant of friendship; the covenant made with us since the fall, is Feedus Misericordid, a covenant of reconciliation; the former made with the first Adam, the latter with Christ the second Adam. The first covenant was made not barely with the person, but with the nature of Adam, with the whole race of mankind; for God dealt with Adam, not as a single person, but as Caput Gentis, as the root and representative of mankind; and, consequently, this covenant was not abolished by the fall, but stands still in force; not to give life, because it is

The

:

become weak through our flesh we are become weak to that, not that weak to us; but it commands duty as it did before, namely, perfect, personal, and perpetual obedience; and, in case of failure, denounces the curse. Lord! awaken every natural and unregenerate man, who, bearing only Adam's image, is also under Adam's covenant; he is a bond-man now, as was Ishmael of old, in bondage to sin, in bondage to Satan, in bondage to the law, in bondage to his own fears, in bondage to the world. O rest not, till by grace you are delivered from this bondage, by being translated into the kingdom of God's dear Son, and heartily submitted to the terms and conditions of the second covenant, which propoundeth repentance, and promiseth pardon and acceptance upon repentance!

27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she which hath an husband.

Our apostle here proceeds, and still goes on in his former allegory: the church of the Gentiles he compares to Sarah, who was a long time barren, but at last brought forth a child of the promise, a seed in which all the families of the earth were blessed. The church of the Jews is represented under the notion of a woman that had an husband and many children; but the barren Gentiles are, by a spirit of prophecy, called upon to rejoice, and shout for joy, because there should be more children brought forth to God amongst them, than were amongst the Jews. Here and hence observe, That it is not the church's lot to be always alike fruitful in bringing forth children unto God; she hath her barren times, in which the labours of her ministers are attended with little success, and few are converted and brought home to God in the first beginnings of the christian church, though Christ himself was the preacher, she was one that beareth not, and travaileth not. Learn, 2. That upon the enlargement of Christ's kingdom, and the weakening of Satan's interest in the world, when souls are gathered in, and brought home to Christ; by the power of converting grace, all the churches of Christ ought to rejoice, and break forth into singing, as being matter of

exceeding joy and great exultation: Rejoice, thou barren that bearest not; break forth into singing, &c.

28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

In the former of these two verses the apostle applies the foregoing allegory, or typical history of Sarah and Hagar, thus: "As, says he, Isaac by virtue of the promise, being born of the free-woman, was heir to all his father's estate; in like manner, they who seek salvation not by the law, but by faith in Christ, are the free children of God, and heirs of the promise of

life eternal: We, brethren, as Isaac was, latter of these two verses, which gives us are the children of the promise." In the an account of the persecuting enmity that was in the heart and tongue of Ishmael against Isaac, we have several things observable. As, 1. The root and rise of Ishmael's persecuting malice discovered, and whence it proceeded; and that was an inward antipathy to the work of grace in Isaac. Those great differences in divine heraldry, of being born after the flesh, and after the Spirit, evidently discover where the quarrel lay, and whence it arose; it' was the spiritualness of Isaac that exasperated Ishmael's rage. Isaac was born after the Spirit, and doubtless he showed some fruits of the Spirit, which Ishmael could not relish, and therefore did deride and mock him. Observe, 2. What was the kind of persecution which Isaac underwent ; it was the persecution of the tongue, in derisions and cruel mockings; Moses tells us, in the book of Genesis, the manner how, and the weapon with which. Ishmael did not lift up his hand against Isaac, as Cain did against Abel, but his tongue only; yet St. Paul calls it here persecution. Mocking and scoffing either at the word, ways, or people, of God, is a sin of unspeakable profaneness, a blaspheming of Christ, and à persecution of his members. He that was born after the flesh persecuted him that was born after the Spirit. Observe, 3. That the persecution of the tongue, at least, is that which the children and church of God have met with in all former, and must expect to meet with in future ages: