Galatians 2

Galatians 2:1-10

The apostle, in prosecution of that design on which he entered in the preceding section, informs the Galatians of his journey from Antioch to Jerusalem, and of his interview with the apostles there, fourteen years after his conversion. Gal. II. 1—10.

GAL. II. 1. THEN fourteen years after, I HAVE just been telling you, that quickly sect. iii. after my journey from Damascus to Jerusalem, I traversed the regions of Syria and Cilicia, being then in a great measure unknown to the churches in Judea, otherwise than by my general character, and what they had heard of the surprising change wrought in me: I am now to add, that about fourteen years after my conversion,³ when I had preached the word

³ Fourteen years after.] As it is certain have an account Acts xv. 4, & seq. it is that Paul saw both Peter and James in very natural to suppose he would mention that journey to Jerusalem of which we it here, and that this is the journey which

He goes up a terwards from Antioch to Jerusalem

some time at Antioch, I went up again to Jerusalem with Barnabas, to consult with the church there upon the grand question of the freedom of the Gentiles from the Mosaic law; (Acts xv. 2;) and I took Titus also with me,ᵇ though he was uncircumcised, that I might therein shew my Christian liberty, and assert that of my Gentile brethren, against those who were so zealous in their attempts to invade it. But I then went up, not to receive instructions in my work from any of the apostles there, or to be confirmed in my office by them, but by the appointment of a special revelation,ᶜ and to subserve a very different and important purpose, in which the peace and liberty of the church were much concerned. And when I was arrived there, and had the pleasure of meeting my brethren, I explained at large and freely laid before them the contents of that gospel which I preach among the Gentiles, not only so far as it relates to the exemption of the

he now refers to; (compare Vol. III. sect. xxxiii. noteᵃ, and verse 9, of this chapter;) and as we have found reason to believe that the council then held at Jerusalem did not happen later than the ear 49, it seems reasonable to reckon the fourteen years here mentioned from his conversion, and not from the conclusion of those travels through Syria and Cilicia which he had mentioned ver. 21 of the oregoing chapter: for as we cannot suppose him to have finished his tour through those countries in much less than four years after his conversion, such a computation will bring back that ever memorable event to the year 31, which was two years before Christ’s death. He does not here mention his going up to Jerusalem in the ear 45, with what had been collected at Antioch for the poor brethren in Judea, (of which we read Acts xi. 29, 30, xii. 25,) because he then saw none of the apostles; and the question here was about the opportunities he might have had of conversing with them.

ᵇ Took Titus also with me.] This is the earliest mention that we meet with of Titus; for he is no where mentioned by St. Luke in the Acts, and what we read of him in the second epistle to the Corinthians, (2 Cor. ii. 13; vii. 6, 14; viii. 6,) as well as in that to Timothy, (2 Tim. iv 10,) was later by some years. He is here

said to have been a Greek, (ver. 3,) and being born of Gentile parents was not circumcised: but where or when he was converted is uncertain; only we may conclude he was converted by St. Paul, from the title he gives him of his own son after the common faith; (Tit. i. 4;) and as he now took Titus with him from Antioch to Jerusalem, so he employed him afterwards on several occasions, and appear to have regarded him with great affection and endearment.

ᶜ Went up by revelation.] Dr. Whitby supposes in his note upon this place, that as St. Paul had said before that he received the gospel which he preached by the revelation of Jesus Christ, (chap. i. 12,) he only means by what he now declares, that he went up according to the revelation which he then received, and in this journey acted suitably to that revelation which had constituted him the apostle of the Gentiles, telling the church at Jerusalem what thing he had done among the Gentiles in pursuance of it. But it seems rather to be here implied, (as I have observed elsewhere, Vol. III. sect. xxxiii. noteᵃ,) that in their sending Paul and Barnabas to Jerusalem, the church at Antioch were directed by a revelation made, either immediately to Paul himself, or to some other of the prophets there, relating to the important business there were sent upon.

us was not compelled to be circumcised.

Gentile converts from any obligation to observe the Mosaic law, but likewise with respect to the deliverance of the Jews themselves from the bondage of it: which gave them an opportunity of seeing how fully I was instructed in the mind of Christ, and how little I needed any farther teachings from them. But this account however I gave, not in a public assembly, but privately,ᵈ to those who were of greatest note and reputation in the church; lest some should have been found who would have cavilled at it, and by abusing some of the particulars, would have represented us as differing from each other; in consequence of which it might be feared, I should hereafter run, or hitherto had run in vain, as the good effects of my future or past labours would have been lessened or obstructed by the increase of their prejudices; and in particular, the intent of my journey to Jerusalem might have been hindered, had I then opened my thoughts too fully in the presence of a large and promiscuous assembly.

But though I did not think myself obliged in sincerity to make a public declaration of all that was in my breast on that subject, yet I did not take any step that looked like giving up the liberty of my Gentile brethren: for neither Titus, who was then with me, being a Greek, and still continuing in a state of uncircumcision, was compelled to submit to that rite,ᵉ though so many maintained that it was absolutely necessary to be circumcised in order to salvation. (Acts xv. 1, 5.) And I was more averse to [that,]

ᵈ But privately.] I have elsewhere shewn at large, that the secret here referred to was not, as has been so confidently asserted, “his preaching the gospel to the idolatrous Gentiles,” which was a fact it cannot be supposed he should endeavour to conceal from any: but the point which he communicated thus in private, was “the exemption, not of the Gentile converts only, but of the Jews themselves, from the observance of the Mosaic ceremonies, as what they were no longer bound to under the gospel, any farther than as the peace and edification of others were concerned.” On this (as I have shewn) there were sufficient reasons why he should choose to

be on the reserve at present; yet when the purpose of his journey had been answered, and he had left Jerusalem, he used great freedom afterwards in publicly declaring his opinion. See Vol. III. sect. xxxiii. noteᵈ, and sect. xxxv. noteᵃ.

ᵉ Neither Titus — was compelled, &c.] This conduct of Paul with respect to Titus, in not submitting to his being circumcised, when it was insisted on as necessary to salvation, is very well consistent with what he afterwards did without constraint, to promote the circumcision of Timothy in different circumstances, (Acts xvi. 3,) as is shewn in the note on that text, Vol. III. sect. xxxvi. noteᵃ.

The apostle yielded nothing to the false brethren

and rather favoured the disinclination of Titus to it, because of the false brethren [that were] artfully introduced, not only into the church, but the ministry, upon a general apprehension of their piety, without being sufficiently informed of their principles and tempers; who had before slipped in among us at Antioch, to spy out and make their ill-natured remarks upon our liberty which we have in Christ Jesus with regard to these things, that by imposing on the church there, which consisted chiefly of Gentile converts, they might find means to bring us into a servile bondage to the law of Moses, by urging the necessity of submitting to the grievous and painful yoke of its ceremonies: To whom, whatever court some thought proper to make to them, or whatever personal condescensions even I myself might sometimes yield to, (1 Cor. ix. 19, 20.) we did not either at Antioch, or at Jerusalem, give place by any compliance or subjection to their insolent demands for so much as an hour; but always entered our open protest against their principles, that the truth of the gospel might continue with you, and you might rest assured, by all the proofs we could give, that the Christian religion was sufficient for justification and salvation, without the super-addition of the Jewish rituals.

This was my conduct at Jerusalem on this grand occasion, nor was it upon the whole disapproved by those of my brethren for whom I had the greatest regard. But even of those who indeed appeared to be the most considerable and of the greatest note and eminence, however

Because of the false brethren.] I know not how far so late a writer as Epiphanius is to be credited in affirming (as he does, Her. xxviii.) that Cerinthus the heretic insisted absolutely on the Jewish observances, and having raised up several Jews into a most violent opposition against St. Peter, on his first going to the Gentiles, (Acts xi. 2, 3.) contended afterwards at Antioch and Jerusalem for the necessity of circumcision. (Acts xv. 1, 5.)

But of those who appeared to be considerable] The apostle had before declared what was his conduct with respect to the false brethren, and now proceeds to those

who were of real note and reputation: and there is no such difficulty in the construction here, as that there should be a necessity of supplying any thing to complete the sense, or of supposing an ellipsis of the article at the beginning of the verse, which instead of removing a difficulty, would only involve the construction, which is obvious enough as it stands, if the parenthesis be rightly placed, so as only to include, (God accepteth no man’s person,) and without any supplement or transposition, the sense of the whole verse is easy. And as there is no doubt but at Exercis in this verse, as well as in vers. 2 and 9, is to be

r apostles owned his mission to the Gentiles ;

some would set them up above me, as having conversed with Christ here on earth, and been apostles long before me, I must needs say, that whatsoever advantage they had, or how great soever they formerly were as to any personal privileges, it makes no difference as to me, nor does at all affect my character, or set me upon this account beneath them as to my knowledge in the gospel ; (since God, who called me as well as them to the apostleship, accepteth no man’s person, so as out of partial favour to constitute him supreme in his church, and lord of his brethren, but employs whom he will to be apostles, and qualifies them for it in what way he pleases ; as it is manifest he hath done with reference to me ;) for they who were of greatest note and reputation, when I engaged in conference with them, added nothing further to me, nor were capable of informing me of any thing which I had not before fully learned by immediate revelation from Christ. But on the contrary, far from pretending to give me any new instructions, or to invest me with any new powers, they recognized my full title to the apostleship in all its extent ; and plainly seeing that I was intrusted with the chief management and direction of the gospel of the uncircumcision, or of the mission to the Gentiles, as Peter was [with that] which was especially directed to those of the circumcision ; (For indeed it was very apparent, that he who wrought so effectually in Peter, to qualify him for the apostleship of the circumcision, wrought effectually also by the same miraculous powers and endowments in me, to fit me for my mission to the Gentiles ;) My worthy associates in this high office seeing this, and knowing the grace that was given to me, and how remarkably I was furnished for the great work in which I was engaged by the extraordinary favour I had received from Christ, James, and Cephas and

understood of those who really were men of note and eminence, and does indeed refer to the apostles themselves, (who are expressly named in ver. 9,) however it may be a literal translation, it carries in it to an English ear, (as Mr. Locke observes,) too diminishing a sense, to render

it as if St. Paul had only spoke of them as those who seemed to be somewhat, and who seemed to be pillars. I have therefore rendered it as expressive of the character o those who indeed appeared to be considerable, and were confessedly of the first rank and pillars of the church.

VOL. 5.

And approved of his preaching to them:

r. John, who appeared to be, and were indeed, the pilders of the church, on which that at Jerusalem especially rested, as the great ornament and support of it under Christ, and on whose pious labours and wise conduct so much of the interest of the gospel in general depended, willingly gave to me and Barnabas, my companion, the right hands, in token of receiving us into full fellowship and apostleship with them; that we [might go] and preach, as we had done before, to the Gentiles, wherever it should please the great Head of the church to direct us, and that they for the present would continue their endeavours to promote Christianity among those of the circumcision, till the whole harvest of the Jews in those parts should be gathered in: Only [they proposed] that we should be mindful of the poor Christians in Judea, so as to make collections in their favour, as we proceeded in our progress through the Gentile churches; which very thing I also of my own accord was forward to do with all the diligence I could from the sincere affection I had for them, and the concern I had for their encouragement and support under the frequent sufferings they endured from their oppressive and rapacious enemies.

IMPROVEMENT.

crsc WARM and eager as the temper of St. Paul naturally was, i must certainly give us great pleasure to observe in how pruden and steady a manner he conducted himself when once engage in the sacred work of the Christian ministry and apostleship. With what integrity and resolution did he behave on the on hand, that he would not give place for an hour to the false brethren who had slipped in among his converts to spy out and subvert their liberty? And on the other, with what caution, that he might not frustrate the purposes of his own ministry, by carrying that which was in general the cause of truth, of liberty, an justice, to an excess? Thus also let us act, holding the truth i

They for the present would continue, are assured that those of the apostle Paul [&c.] I express it with this caution, because there is no reason to believe that Gentiles; for we often find him preaching to the Jews, and indeed, wherever he came, he proposed the gospel in the first place to them.

Reflections on the conduct of the apostle Paul.

love and in prudence, and labouring to do all the good we can sect. iii. with as little offence as possible.

While we are contending for the liberty of Christians, against the imposition of things which at best are indifferent, we may possibly be obliged to dispute the point with some who are persons of worth and eminence; but God accepteth no man’s person. We 6 may give them all the honour that is due to their wisdom, their piety, and their station, without yielding up what ought to be dearer to us than any human approbation or friendship, the dictates of our conscience as in the sight of God.

Persons of true steadiness and candour, such as deserve to be esteemed pillars of the church, will not suffer themselves to be so 7-9 borne down by popular prejudices as to disown their brethren, whom God hath honoured with the ministry as well as themselves, because they exercise it in some diversity of forms; but will be willing (so far as they can) to give them the right hand of fellowship, and will perhaps wish to be able to do it more entirely and openly than some human constitutions will admit.

In this however may we all agree, after the example of this blessed apostle, ever to do what we can to promote mutual charity among different denominations of Christians; to be expressed 10 by a readiness to bear one another’s burdens, and to afford liberal relief as Providence gives opportunity. And we shall find, that as a disunion of hearts adds weight to the least cause of division, so fervent and unfeigned love will by mutual condescension and indulgence heal the breach, or happily prevent its most fatal consequences.

Galatians 2:11

The apostle gives an account of his opposing Peter publicly at Antioch, and standing up in defence of the liberty of the church from Jewish impositions. Gal. II. 11, to the end.

GAL II. 11. BUT when Peter was come to An- I HAVE been telling you how entirely I agreed with the chief apostles of the circumcision, in the interview which I had with them at Jerusalem, when that decree was made in favour of the converted Gentiles, by which they were declared free from any obligation to observe the rituals of the Mosaic law. But when Peter was come to Antioch, after Barnabas

• When Peter was come to Antioch.] It to have been solicitous to increase the is a just remark of Mons. Saurin, (Serm. number of his chimeras as much as possible [and more I never met with in any Vol. XI. p. 49,) that Father Harduin seems

Peter’s dissimulation or fear of the Jew

and I were returned thither, (Acts xv. 30.) I opposed him to the face, because indeed he was so far left to his own spirit, as to behave in such a manner, that he very much deserved to be blamed. For before some Jewish zealots, who were strict in the observation of those rituals, came from the apostle James who was then at Jerusalem, he did upon all occasions eat and converse freely with the Gentiles there, who had embraced the gospel and had not submitted to circumcision; but when they were come, he withdrew from that freedom of converse, and separated himself from them as if he had thought them unclean, though the Lord had so expressly taught him the contrary; (see Acts x. 28;) and this he did, not from any change in his sentiments and apprehension of things, but purely as fearing them of the circumcision, and being unwilling to displease them, thinking their censures of much greater importance than they really were.

And I thought it the more necessary to take public notice of it, as the other converted Jews, who had before used the like freedom, dissembled their true sentiments also, by a weak conformity with him in this scrupulous avoiding their brethren; so that even Barnabas too, though so honest and worthy a man, and one of the messengers who had passed with me between Antioch and Jerusalem, and been acknowledged there as an apostle of the Gentiles, was himself in some measure carried away with their dissimulation; which could not but give great grief and offence to the Gentile Christians, who had been so particularly committed to his care as well as mine. But when I saw that they did not in this affair walk uprightly, according to the truth and design of the gospel, which indeed taught the contrary, I

earned author than in him] by adopting to be Peter the apostle who was here spoke of, and interpreted it of another Cephas, who, to defend themselves from Porphyry’s objection against Christianity from Seventy; an hypothesis as unnecessary as this error in the conduct of Peter, denied it; it is improbable. See Hard. Diss. in loc.

stands up or the i erty o the Gentiles.

said to Peter in the presence of [them] all, when a numerous assembly was met together,

I must speak to thee, Peter, with the freedom of a Christian brother and fellow apostle, on a particular of thy conduct which hath given public offence : let me then ask thee, If thou, being a Jew, and having been brought by circumcision under the strongest engagements to fulfil the whole law, livest frequently (as we have many of us seen) after the manner of the Gentiles, and not as do the Jews, making no scruple to converse freely with the Gentiles without conforming to the ceremonial customs of the Jews ; why dost thou now, by a change in thy conduct, as it were compel the Gentiles to live as do the Jews ? Is it not at least as lawful for them to neglect the Jewish observances as it was for thee to do it but a few days ago ? We [who are] by nature, that is, by birth and education, Jews, and so entitled to many peculiar privileges, and who are not unclean, profligate, and abandoned sinners of the Gentiles that walk in idolatry and all kinds of wickedness ; We, I say, knowing in our own hearts, and having been effectually convinced, that a man is not justified by the works of the Mosaic law, but only by the faith of Jesus Christ, and cannot be accepted in the sight of God but by cordially and truly believing in him ; even we ourselves have taken refuge here, and, giving up all confidence in the law for justification, have

ᵇ I said to Peter in the presence of [them] all.] Had this been manner only of private offence, to be sure Paul would have known that duty required him to expostulate with Peter privately upon it before he had brought it before such an assembly ; but as it was a public affair, in which great numbers were so sensibly affected, this method was most proper. Probably this happened after public worship ; and it would seem the less surprising, considering the conferences which used to be held in the Jewish synagogues before the assembly was broke up ; of which many instances still occur to those excellent persons in Germany and the neighbouring regions, who are engaged in a mission to the Jews, which may Divine grace succeed ! It is a very just observation of Mr.

Jeffery here, that had any imposture been carried on, the contention of these two great managers would probably have been an occasion of discovering it. That no objection against the authority of Peter, as an apostle and inspired writer, can be derived from this dispute, will follow on the principles laid down in our essay on inspiration at the close of Vol. III. See also note 1, on Acts xv. 7, Vol. III. p. 221.

ᶜ We who are by nature Jews, &c.] Mr. L’Enfant thinks Paul speaks of himself in the plural number, and rests the matter of his own practice : but to me it appears evident he meant to include the Jewish believers in general, and to argue from the virtual confession they had all made of the insufficiency of their own obedience to the law : if considered as a ground of justification.

None can be justified by the works of the law.

believed in Jesus Christ to this great purpose, that we might thus be justified, as I said before, by the faith of Christ, and not by the works of the law: this is the method we that are Jews have taken, as being thoroughly made sensible that it was absolutely necessary we should do so; wherefore it must be evident that no flesh living, whether he be Jew or Gentile, shall or can be justified by the works of the law, since none is capable of fully answering its demands, or can pretend to have paid an universal and unerring obedience to it. Judge then how absurd it would be to urge those who never were, like us, under such obligations to the law, to come under them, when we ourselves have been obliged to give up our expectations from hence, and to have recourse to something so much higher and nobler. But, after all, if seeking to be justified by Christ, we ourselves also are found sinners, if we are still in an unpardonable state under the guilt and power of sin, and notwithstanding all that Christ has done, his gospel and grace be not sufficient to justify us, unless there be something superadded to it by the law of Moses, what [is] Christ then the minister of sin, and not of justification? Must it not follow that he is so, if he hath introduced an imperfect dispensation, which will not sufficiently ensure the happiness of those that follow it? Yea, doth he not indeed teach sin, if justification cannot be obtained without the law, in teaching men to renounce all dependence upon it, as it is certain by his gospel he doth? But God forbid that any thing should ever be insinuated so much to the dishonour of God and of our glorious Redeemer.

Thus I addressed myself to Peter on this public occasion, and shewed that the observance of the ceremonial law was not to be imposed on Christians. Now if I build again the things which I then destroyed, and insist (as some would charge me) on the necessity of the works of the law for justification, I in effect condemn what I then did, and, setting up the very principles which I opposed, I acknowledge myself to have been a transgressor in attempting to pull them

ing dead to the law, he lived by faith ;

down :ᵈ but I am so far from acting such an inconsistent part, that I declare myself entirely in the same sentiments which I then publicly professed. For though I was once so zealous ; a bigot for the rights of the law, yet now, upon the whole, I through the law am dead to the law ; the more I consider its nature and tenor, the more I am convinced that it is absolutely impossible that I or any man living should be justified by it, and therefore I give up all such expectations : and yet the effect of it is, not my being a lawless licentious creature, but quite the contrary ; it is, that I might live to God in a state of favour and acceptance with him, animated by nobler views and hopes than the law could give, and therefore engaged to a more generous, sublime, and extensive obedience than it was capable of producing. For I am crucified with Christ, and have such a sense of his dying love upon my heart, and of the excellency of that method of justification and salvation which he hath accomplished on the cross, that I am in consequence of it dead to all the allurements of the world, and to all views of obtaining righteousness and life by the law : nevertheless, I live a new and spiritual life, in a conformity to the will of God, and feel the comforts of it in my heart ; yet, to speak properly, it is not I that live, not I my former or my present self, by any strength or power of my own, but it is Christ that by the energy of his word and Spirit liveth in me, and continually influences and quickens my soul to every good action and affection : and the life which I now live in the flesh, while surrounded with the snares and sorrows of mortality,

ᵈ *I acknowledge myself a transgressor ] Mr. I. ‘Enfant seems to consider this verse as a continuation of Paul’s speech at Antioch. He would render and connect it thus ; ’ On the contrary, so far are we from being made sinners by neglecting justification by the law, that, if we taught the necessity of its works, we should become transgressors in building again the things that we have destroyed.’ But if this interpretation was to be admitted, we should not only find it hard to clear up the argument, but must, I think, suppose the following verses likewise a part of the speech to

Peter ; which would make them much less pertinent and natural than if we suppose them the overflowings of Paul’s devout heart in addressing the Galatians. His speech to Peter rather seems to have gone no farther than the foregoing verse ; and yet is often used with such a latitude that we may take it in the beginning of this verse to signify Now, and so consider Paul as shewing here, that whatsoever some insinuated to his prejudice, there was no inconsistency in his doctrine and practice with what he had then so openly declared.*

nd de not frustrate the grace of G

I live in the continual exercise of that faith which [is] established in and centred upon the perfect righteousness of the Son of God; on whom alone it is that I depend for justification, and am daily deriving new influences from him, by realizing and affectionate views of that gracious and condescending Saviour, who loved me, and that to such an astonishing degree, that he delivered himself up to torments and death for me, that he might procure my redemption and salvation.

So that you see upon the whole, when you consider all the tenor of my conduct, as well as my conference with Peter at Antioch, that I do not, like many others, frustrate the grace of God in Christ, and render void that method of salvation which the gospel hath revealed, which a behaviour like that which I reproved, if pursued into all its consequences, must appear to do: for if righteousness [come] by the law, and that made a sufficient provision for our being justified and accepted in the sight of God, then there was no necessity of the grace of God in giving his Son for us, and Christ is dead in vain, since he died to redeem us from the curse of the law, as being utterly hopeless and irrecoverable by that dispensation alone.

IMPROVEMENT.

IT is a most generous and worthy spirit that was shewn by the apostle Paul on this occasion, in his being so ready to stand up for Christian liberty, and to reprove even Peter himself, though so honoured and beloved a brother, when he acted a cowardly and inconsistent part. He did not meanly censure him to others, and endeavour by private insinuations to lessen his character; but by his openly rebuking him he shewed himself a sincere friend, and took the most effectual method to prevent the ill consequences of his dissimulation, and at the same time to recover his brother to a more worthy and consistent conduct.

How little there is in all this passage that looks like any peculiar authority assumed on the part of St. Peter, or acknowledged by St. Paul, every unprejudiced reader will easily observe: and perhaps God might suffer this great apostle of the circumcision thus to fall, and to be thus corrected by the apostle of the Gentiles, the more effectually to discountenance those arrogant and roundless claims of the pretended successors of St. Peter to

Reflections on Paul’s zeal for Christian liberty.

supremacy and infallibility, which have introduced so much confusion and infamy into the church.

We may well rejoice in the review of a passage which so strongly asserts Christian liberty on the one hand, and exemplifies the very life of Christian grace on the other. Let it ever be retained in our memories, that we are justified by the faith of Christ, and not by the works of the law; and may our conduct be agreeable to the doctrine we profess, giving up all expectations inconsistent with this decision, yet ever remembering that Christ is not the minister of sin. Let faith in him engage us, whilst dead to the law as a covenant of works, to be observant of it as a rule of life, and so to live to God as those who are still under a law to Christ; (1 Cor. ix. 21;) and, animated by the influences of his grace, may our souls feel more and more of the efficacy of his death, who loved us and gave himself for us.

Strongly indeed will the affecting consideration of the death of Christ impress our hearts, when we are conscious of our interest and concern in it. May the impression last through life; and may we remember that we are not merely to make one solemn address to our adorable Redeemer, committing by an act of faith our souls into his hands; but that our faith is daily to be renewing its views of him, that so the life which we now live in the flesh, in the midst of so many vanities and dangers, may be conducted by the continual influence of this principle. May we therefore daily regard him as our Instructor and Governor, our Atonement and Intercessor, our Example and Strength, our Guardian and Forerunner: and, in proportion to the degree in which such views as these prevail, the Grace of God, instead of being frustrated, will be the more admired and esteemed; and as it was impossible that righteousness should be attainable by the law, it will appear Christ hath not died in vain, but that his death was necessary to procure our justification, and is the only sure foundation of our faith and hope.