A commentary or exposition, upon the five first chapters of the Epistle to the…A commentarie or exposition, vpon the fiue first chapters of the Epistle to the…
A commentary or exposition, upon the five first chapters of the Epistle to the Galatians: penned by the godly, learned, and judicial divine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement upon the sixth chapter, by Rafe Cudworth Bachelor of DivinityA commentarie or exposition, vpon the fiue first chapters of the Epistle to the Galatians: penned by the godly, learned, and iudiciall diuine, Mr. W. Perkins. Now published for the benefit of the Church, and continued with a supplement vpon the sixt chapter, by Rafe Cudworth Bachelour of Diuinitie
William Perkins 1558–1602Cambridge: printed by John Legat, 1604Cambridge: printed by Iohn Legat, 1604
[16], 475 [i.e. 457], [7], 459-522, 525-662, [34] p. · 299k words · STC 19680 · ESTC S114465
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The use. Here we see, that the people of the old Testament, were for right, heirs as well as we, and therefore they had right to all the blessings of God. The difference between us and §10them, is only in the manner which God used in dispensing the foresaid blessings to us.
The vse. Here we see, that the people of the old Testament, were for right, heires as well as we, and therefore they had right to all the blessings of God. The difference betweene vs and §10them, is onely in the manner which God vsed in dispensing the foresaid blessings to vs.
Again, the fathers of the old Testament before Christ, were but as children in respect of us now. Thus much saith Paul in express words. And they were so, two ways. First, in §15respect of the Mosaical regiment: because they were kept in subjection to more laws then we. Secondly, they were so in respect of revelation: because God hath revealed more to us, then to them. Read Luk. 10. 24. It may be said, we now are (the best of us,) but children to Abraham and the Prophets, whether §20we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare body with body, and compare the Christian church, with the Church of the Jews before Christ: then we exceed them and they are but children to us. This must teach us all, to be careful §25to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to live in ignorance (as the most do) is the shame of us all. For in respect of the time, we should all be teachers, Heb. 5. 12
. and yet God knows, the most are very babes. For ask a man how he looks to be saved, he will answer, by serving God, and by dealing truly.
§30
Now his serving of God, is his saying of his prayers: and his prayers are the Belief, and the ten Commandments. This is a poor serving of God, fitter for babes, then for men of years. It is further to be observed, that Paul saith, the fathers of the old Testament, were in bondage under the law, after the manner of
§35
servants, specially by reason of rites & ceremonies. And hence it follows, that the observation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertains
⟨p. 278⟩
to the Church, for the time of her infancy or minority. Let this be remembered against the Romish religion: for it is like to that of the Jews, in the old Testament; standing for the greatest part, in bodily rites, in differences of meats, and drinks, in differences of times, places, garments; in exercises, and afflictions of the body, in local succession, in the collation
§5
of grace by the work done, and such like. This is manifest to them which know• the mass, which indeed is nothing but a mass of ceremonies. Therefore the Roman religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the new Testament, that is come forth of
§10
her minority.
Againe, the fathers of the olde Testament before Christ, were but as children in respect of vs now. Thus much saith Paul in expresse words. And they were so, two waies. First, in §15respect of the Mosaicall regiment: because they were kept in subiection to more lawes then we. Secondly, they were so in respect of reuelation: because God hath reuealed more to vs, then to them. Read Luk. 10. 24. It may be said, we now are (the best of vs,) but children to Abraham and the Prophets, whether §20we respect knowledge, or faith. Answ. It is so. If we compare person and person: but it is otherwise, if we compare bodie with bodie, and compare the Christian church, with the Church of the Iewes before Christ: then we exceede them and they are but children to vs. This must teach vs all, to be carefull §25to increase in knowledge, and in the grace of God, that we may be answerable to our condition, And to liue in ignorance (as the most doe) is the shame of vs all. For in respect of the time, we should all be teachers, Heb. 5. 12. and yet God knows, the most are very babes. For aske a man how he lookes to be saued, he will answer, by seruing God, and by dealing truely. §30Now his seruing of God, is his saying of his praiers: and his praiers are the Beleefe, and the ten Commandements. This is a poore seruing of God, fitter for babes, then for men of yeares. It is further to be obserued, that Paul saith, the fathers of the old Testament, were in bondage vnder the lawe, after the manner of §35seruants, specially by reason of rites & ceremonies. And hence it followes, that the obseruation of a religion, in which are manifold bodily rites and figures, is a kind of bondage, and pertaines ⟨p. 278⟩to the Church, for the time of her infancie or minority. Let this be remembred against the Romish religion: for it is like to that of the Iewes, in the olde Testament; standing for the greatest part, in bodily rites, in differences of meates, and drinkes, in differences of times, places, garments; in exercises, and afflictions of the bodie, in locall succession, in the collation §5of grace by the worke done, and such like. This is manifest to them which know• the masse, which indeede is nothing but a masse of ceremonies. Therefore the Romane religion is a childish and babish religion: and if it were of God, yet is it not fit for the church of the newe Testament, that is come forth of §10her minoritie.
Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humility. Col. 2. 23. And the true worshippers of God in the new Testament, worship him in spirit and trueth, Joh. 4. v. 24
Religion that stands in the afflicting of the body, is but a shadow, and an appearance of humilitie. Col. 2. 23. And the true worshippers of God in the new Testament, worship him in spirit and trueth, Ioh. 4. v. 24
The fullness of time, or the full time, is that time in which the §15captivity of the Church endeth, and her liberty begins. This time was ended 4000. years from the creation: and it is called a full time, because it was designed and appointed, by the will & providence of the heavenly father. For he is Lord of time, and §20all seasons are in his hand: and his will or providence makes times fit or unfit. Mark then, that is the only full and fit time for the enjoying of any blessing of God, which he by his providence appointeth. This must teach us, when by prayer we ask any good thing at Gods hand, not to prescribe any time §25unto God, but to leave it to his providence. Again, if thou live in any misery, wait on the Lord, and be content. For that is the fit & best time of thy deliverance, which God hath appointed. Lastly, thou must be admonished to pray to god for grace and mercy, and to turn to him this day before to morrow. §30For this is the time which God hath appointed for these duties: this is the day of grace, and therefore the only fit time. Heb. 3. 7. Psal. 32. 6.
The fulnesse of time, or the full time, is that time in which the §15captiuitie of the Church endeth, and her libertie begins. This time was ended 4000. yeares from the creation: and it is called a full time, because it was designed and appointed, by the will & prouidence of the heauenly father. For he is Lord of time, and §20all seasons are in his hand: and his will or prouidence makes times fit or vnfit. Marke then, that is the onely full and fit time for the inioying of any blessing of God, which he by his prouidence appointeth. This must teach vs, when by praier we aske any good thing at Gods hand, not to prescribe any time §25vnto God, but to leaue it to his prouidence. Againe, if thou liue in any miserie, waite on the Lord, and be content. For that is the fit & best time of thy deliuerāce, which God hath appointed. Lastly, thou must be admonished to pray to god for grace and mercie, and to turne to him this daie before to morrowe. §30For this is the time which God hath appointed for these duties: this is the day of grace, and therefore the onely fit time. Heb. 3. 7. Psal. 32. 6.
Thus much of the similitude: now I come to the first reason, whereby Paul confirms his main argument. Christ hath §35purchased and procured your liberty: therefore the time thereof is come and past. For the better clearing of this reason, Paul sets down the way and order which was used in procuring this liberty. And it contains five degrees. The first is, the sending of the son, the second, his incarnation, the third his subjection ⟨p. 279⟩to the law; the fourth, our redemption from the laws, the fifth, the fruition of our adoption, v. 4. 5.
Thus much of the similitude: nowe I come to the first reason, whereby Paul confirmes his maine argument. Christ hath §35purchased and procured your libertie: therefore the time therof is come and past. For the better clearing of this reason, Paul sets downe the waie and order which was vsed in procuring this libertie. And it containes fiue degrees. The first is, the sending of the sonne, the second, his incarnation, the third his subiection ⟨p. 279⟩to the law; the fourth, our redemption from the laws, the fift, the fruition of our adoption, v. 4. 5.
The first, the sending of the son is in these words, In the fullness of time, God sent forth his son. That we may attain to the sense of this great Mystery, six questions are to be propounded.
The first, the sending of the sonne is in these words, In the fulnesse of time, God sent forth his sonne. That we may attaine to the sense of this great Mysterie, sixe questions are to be propounded.
The first is, what is meant by God? Answ. The father, the first person. Eph. 1. 3. Blessed he God the Father of our Lord Jesus Christ, 2. Cor. 1. 3. and Joh. 20. 17. And he is called God, not because he partakes more of the godhead then the son, or the §10h. Ghost: but because he is the first in order, of the three divine persons: and he is the beginning of the son, and the H. ghost; and hath no beginning of his own person: because he doth not receive the godhead by communication from any other. In this respect he is called God more commonly then the son, or the holy Ghost.
The first is, what is meant by God? Answ. The father, the first person. Eph. 1. 3. Blessed he God the Father of our Lord Iesus Christ, 2. Cor. 1. 3. and Ioh. 20. 17. And he is called God, not because he partakes more of the godhead then the sonne, or the §10h. Ghost: but because he is the first in order, of the three diuine persons: and he is the beginning of the sonne, and the H. ghost; and hath no beginning of his own person: because he doth not receiue the godhead by communication from any other. In this respect he is called God more commonly then the sonne, or the holy Ghost.
The second question is, How the father sends the son? Answ. By his counsel and eternal decree, whereby the son was designed to the office of a Mediator, and consequently to become man. Act. 2. 23. And thus is he said to be sealed of the §20father, Joh. 6. 27. and to be sanctified, and sent into the world, Joh. 10. 36. And therefore this sending implies no alteration or change of place.
The second question is, How the father sends the sonne? Answ. By his counsell and eternall decree, whereby the sonne was designed to the office of a Mediatour, and consequently to become man. Act. 2. 23. And thus is he said to be sealed of the §20father, Ioh. 6. 27. and to be sanctified, and sent into the world, Ioh. 10. 36. And therefore this sending implies no alteration or change of place.
The third question is, whether the son was sent with his own consent or no? Ans. Yea, the decree of the father is the decree §25of the son, and the holy Ghost: because as they are all one in nature, so are they all one in will. All the persons then have a stroke in this sending, yet for orders false, the father is said to send, because he is first.
The third question is, whether the sonne was sent with his owne consent or no? Ans. Yea, the decree of the father is the decree §25of the sonne, and the holy Ghost: because as they are all one in nature, so are they all one in will. All the persons then haue a stroke in this sending, yet for orders false, the father is said to send, because he is first.
The fourth question is, how the father can send the son, considering they are both one? Ans. In the doctrine touching §30the Trinity, Nature, and person must be distinguished. Nature, is a substance common to many, as the Godhead. A person is that which subsisteth of it self, and hath a proper manner of subsisting, as the father begetting, the son begotten, the H. §35Ghost proceeding. Now the father and the son are one indeed for nature, or godhead, but they are not one for person. Nay thus they are really distinct. The father is not the son, nor the son the father. And thus doth the father send the son.
The fourth question is, how the father can send the sonne, considering they are both one? Ans. In the doctrine touching §30the Trinitie, Nature, and person must be distinguished. N•ture, is a substance common to many, as the Godhead. A person is that which subsisteth of it selfe, and hath a proper manner of subsisting, as the father begetting, the sonne begotten, the H. §35Ghost proceeding. Now the father and the sonne are one indeed for nature, or godhead, but they are not one for person. Nay thus they are really distinct. The father is not the sonne, nor the sonne the father. And thus doth the father send the son.
The fifth question is, why the son is so called? Ans. Because ⟨p. 280⟩he was begotten of the father, by a perfect and eternal generation, not to be uttered of man, or conceived. And we must be warned, not to conceive it in any carnal or humane manner. For an earthly father is in time before his son, and the son after: but God the father and the son are coeternal, and not one before or after the other for time. An earthly father is §5forth of the son, and the son forth of the father: but God the father is in the son, and the son in the father. An earthly child is from his father by propagation, but the son is from the heavenly father not by propagation, but by communication of substance. Lastly the heavenly father begets §10the son by communication of his whole substance, and so doth no earthly father.
The fift question is, why the sonne is so called? Ans. Because ⟨p. 280⟩he was begotten of the father, by a perfect and eternall generation, not to be vttered of man, or conceiued. And we must be warned, not to conceiue it in any carnall or humane manner. For an earthly father is in time before his sonne, and the sonne after: but God the father and the sonne are coeternall, and not one before or after the other for time. An earthly father is §5forth of the sonne, and the sonne forth of the father: but God the father is in the sonne, and the sonne in the father. An earthly child is from his father by propagation, but the sonne is from the heauenly father not by propagation, but by communication of substance. Lastly the heauenly father begettes §10the sonne by communication of his whole substance, and so doth no earthly father.
The last question is, whether the Son be God? For it is here said, God sent his Sonne. Ans. He is God. For he that is sent forth from God, was before he was sent forth. And the son §15is said to be sent forth; because he was with God the father before all worlds, Joh. 1. 1. and because he came from the bosom of his father, v. 18.
The last question is, whether the Sonne be God? For it is here said, God sent his Sonne. Ans. He is God. For he that is sent forth from God, was before he was sent forth. And the sonne §15is said to be sent forth; because he was with God the father before all worlds, Ioh. 1. 1. and because he came from the bosome of his father, v. 18.
Object. I. The son is sent of the father: and he that is sent is inferior to the father: and he that is inferior to God, is not §20God. Ans. Two equals by common consent may send each other: and therefore sending always implies not inequality. Again inferiority is of two sorts, inferiority of nature, and inferiority of condition. The first doth not befall Christ: because §25for nature he is one and the same with the father. The second agrees unto him, because of his own voluntary accord, he abased himself, and took upon him the shape of a man, Phil. 2. 5.
Obiect. I. The sonne is sent of the father: and he that is sent is inferiour to the father: and he that is inferiour to God, is not §20God. Ans. Two equalls by common consent may send each other: and therefore sending alwaies implies not inequalitie. Againe inferioritie is of two sorts, inferioritie of nature, and inferioritie of condition. The first doth not befall Christ: because §25for nature he is one and the same with the father. The second agrees vnto him, because of his owne voluntarie accord, he abased himselfe, and tooke vpon him the shape of a man, Phil. 2. 5.
Object. II. God hath his beginning of none: the son §30hath his beginning of the father: therefore he is not God. Ans. The son in respect of his person is of the father: but in respect of his godhead, he is of none. The son of God considered as he is a son, is of the father, God of very God. But considered as he is God, he is God of himself, because the godhead §35of the son is not begotten, more then the Godhead of the father.
Obiect. II. God hath his beginning of none: the sonne §30hath his beginning of the father: therefore he is not God. Ans. The sonne in respect of his person is of the father: but in respect of his godhead, he is of none. The sonne of God considered as he is a sonne, is of the father, God of very God. But considered as he is God, he is God of himselfe, because the godhead §35of the sonne is not begotten, more then the Godhead of the father.
Object. III. The son was made Lord in time, Act. 2. 36. therefore no God. Ans. Christ as he is the son of God, was not made Lord in time, but is by nature an eternal Lord, as ⟨p. 281⟩the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is received into the unity of the second person, and exalted to the right hand of God in heaven. In respect of his Godhead, the majesty and Lordship whereof, he declared and made manifest in the flesh §5after his resurrection. Thus was he made Lord by declaring himself to be so indeed. Rom. 1. 4. 1. Tim. 3. 16.
Obiect. III. The sonne was made Lord in time, Act. 2. 36. therefore no God. Ans. Christ as he is the sonne of God, was not made Lord in time, but is by nature an eternall Lord, as ⟨p. 281⟩the father. And he is said to be made Lord in respect of his condition as he is God-man, and that in time, in respect of both his natures. In respect of his manhood, because it is receiued into the vnitie of the second person, and exalted to the right hand of God in heauen. In respect of his Godhead, the maiestie and Lordship whereof, he declared and made manifest in the flesh §5after his resurrection. Thus was he made Lord by declaring himselfe to be so indeede. Rom. 1. 4. 1. Tim. 3. 16.
Thus we see how God sent forth his son: the use follows. This act of God in sending, declares his infinite love: for this §10sending was for their sakes that were the enemies of God. And it further signifies unto us the most free love of God. For nothing in us moved him to send, but his own goodness. This love of God must move us to love God again, and to be thankful.
Thus we see how God sent forth his sonne: the vse follows. This act of God in sending, declares his infinite loue: for this §10sending was for their sakes that were the enemies of God. And it further signifies vnto vs the most free loue of God. For nothing in vs mooued him to send, but his owne goodnes. This loue of God must mooue vs to loue God againe, and to be thankfull.
