Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 6

Brief Exposition of Galatians and Ephesians · Exposition 1 · Chapter 6

p. 270CHAP. VI.

IN the first part of this Chapter, he presseth the exercise of mutual love, in two exhortations. And, first, he exhorteth them to endeavour the reclaiming of those who were fallen, ver. 1. and to bear patiently with the sinfull infirmities one of another; because, first, hereby they should obey the Command enjoyning mutual love, ver. 2. Secondly, self-conceit, which marreth the exercise of this duty, is but a self-deceiving, ver. 3. And therefore he prescribeth a remedy against that evil, to wit, self-searching; And inforceth it, because, first, they should attain to such gloriation as God alloweth of, ver. 4. And secondly, every man must give an accompt of his own actions to God, ver. 5. In the second place, he exhorteth unto beneficence in the general, and especially towards their Ministers, ver. 6. And, having held forth God for a party unto those who neglect this duty, he doth presse it from the similitude of sowing and reaping, ver. 7. which he enlargeth, and applyeth to an harvest of death and corruption to be reaped by those who do evil, and of life eternal by those who do well, ver. 8. whence he inforceth perseverance in the study of beneficence, promising the expected fruit of their so doing in due time, ver. 9. and so concludeth the exhortation, pressing upon them the use-making of the present opportunity, ver. 10.

In the second part, he concludeth the Epistle; first, insinuating how much he loved them, ver. 11. Secondly, insinuating that the false Apostles were not acted from love to them, but from hypocrisie, worldly policy, ver. 12. and from vain glory, ver. 13. Thirdly, he opposeth his own truly Christian carriage to those sins of the false Apostles, shewing he gloried only in the crosse of Christ, and that the world, and applause from men were undervalued by him, ver. 14. Of both which he p. 271giveth two reasons, first, nothing worldly is accompted of by Christ, but the new creature only, ver. 15. Secondly, glorying in Christ, and in the study of piety, and of the new creature, is the only rule, in walking according to which, there is peace, ver. 16. Fourthly, The Apostle (having discharged any to trouble him further, whether by their errors, or calumnies, seing the standing prints of his sufferings did abundantly refute both, ver. 17) saluteth them with his ordinary farewell-wish, ver. 18.

Vers. 1. BRethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meeknesse; considering thy self, lest thou also be tempted.

THe Apostle, having (chap. 5. ver. 26.) dehorted from some vices which do wholly impede that service by love, which is enjoyned, chap. 5. 13. he doth in the first part of this Chapter, exhort them to several duties, in which the exercise of mutual love doth consist. And first, he speaketh to those who are spiritual, that is, such as had received a large measure of spiritual graces, whereby they were preserved from the subtil snares of sin and Satan, which had intrapped others; and who are called strong, Rom. 15. 1. and perfect, to wit, comparatively, Philip. 3. 15. Those he exhorteth to endeavour the reclaiming and restoring (both to the sense of God's pardoning grace, and to amendment of life) of all such who were overtaken, and as it were, inconsideratly and suddenly surprized with any sin (for, the active Verb of the word overtaken, in the Original, signifieth to do a thing preposterously and in hast, 1 Cor. 11. 21.) And in order hereto, that in the use of all means undertaken for this end, whether of admonition, reproof, or necessary correction, they would exercise the grace of spiritual meeknesse, suppressing all fleshly passions, and revengefull affections. Which exhortation he inforceth by two arguments: the first whereof is laid down by p. 272way of admonition in this Verse, that every man, even the best, while he dealeth with the faults of others, would enter in a deep consideration of his own frailty, and how easily under a tentation he may be surprized with the same, the like, or a greater sin. Doct. 1. Though it be very ordinary for men to bear too much with sin both in themselves and others, 1 Sam. 3. -13. Yet there is another sinfull extremity to be avoided, to wit, when under pretence of hatred to, or just indignation against the sins of others, we give them over as incorrigible, and cannot admonish, reprove, or in any thing carry our selves towards them in the spirit of meeknesse: for, saith the Apostle, If aman, or, as the word may also read by way of obviating an objection, Though a man be overtaken in a fault, restore such an one, &c. which supposeth that some were apt to think themselves freed from the duty here commanded towards a person so overtaken; and the Apostle sheweth, that neverthelesse they were bound to restore him, and deal meekly with him, even though he were overtaken in a fault. 2. This sin of too much rigor and severity towards the sinful failings and escapes of others (though it pretend to zeal, Isa. 65. 5. yet) hath its rise from pride and ambition; while the rigid critick, and lofty censurer of another mans faults doth not so much seek after his brother's amendment, as to beget in the minds of others a good opinion of himself, as if he were singular for holiness and hatred of sin above others: for, the connexion of the two Chapters doth shew that this sin here guarded against, hath some kind of dependance upon vain-glory; Let us not be desirous of vain-glory, chap. 5. 26. And, if a man be overtaken in a fault, restore him in the spirit of meeknesse. 3. The Minister of Jesus Christ would labour so to digest his exhortations unto duties, that his very expressions and convey of them being fitted to the purpose in hand, may be as so many forcible motives to bear-in that duty unto which he exhorteth: for, the Apostle, being here to inforce the exercise of love and meeknesse upon those Galatians in the p. 273recovery of those who had fallen, calleth them Brethren, thereby expressing his love to them, and minding them of that love they ought to carry one to another, as being Brethren; and designeth the person to be restored by the common name of a man, thereby pointing at the common frailty of mankind, to shew his falling in sin is rather to be pitied, than made a wonder of; and withall transferreth the guilt of the sin in a great measure from the person himself to the subtilty of Satan and violence of the tentation by which he was surprized and overtaken; every one whereof doth doth serve as a motive unto that pity and meeknesse unto which he exhorteth; Brethren, if a man be overtaken in a fault, saith he. 4. Though those who are so maliciously obstinate in sin, that lenity and meeknesse prevaileth nothing in order to their reclaiming, are to be used with more severity and rigor, 1 Cor. 4. 21. Yet others, concerning whom we have not ground in charity so to judge, but rather that they are surprized by the violence of some prevalent tentation, ought to be more gently dealt with: for, they are only such, whom the Apostle will have to be used with a spirit of meeknesse; If a man be overtaken in a fault, restore such an one, &c. 5. So subtil and assiduous is Satan in tempting, 1 Pet. 5. 8. So ready is corruption in us to close with a tentation so soon as it is presented, Eph. 2. 2. that if the childe of God be not all the more circumspect and diligent, Mat. 26. 41. he cannot choose but be surprized, as it were unawares, by some one sin or other, and be thereby made to dishonour God, and to lay a stumbling-block before others: for, Paul supposeth it as a thing incident unto all men to be thus surprized, while he saith, If a man be overtaken in a fault. 6. Though it be the duty of all men to endeavour the reclaiming of those who are lying under un-repented guiltinesse, (for the Command is given unto all, Lev. 19. 17.) yet, the more holy men are, and the further they have advanced in the wayes of piety, they are the more obliged to go about this duty, chiefly, because they are p. 274in a better capacity to discharge it; as being lesse tainted with sin than others, and so having more freedom to reprove; as also being more knowing how to go wisely about that difficile duty, and more willing to perform it than others, whose knowledge and love to God's glory and their neighbours good, cometh short of theirs: for, the Apostle directeth this exhortation mainly to such as had received a greater measure of grace than others; Ye which are spiritual, restore such an one. 7. The greater store of graces and gifts a man hath received, he standeth the more obliged to lay out himself and all his receipts for the spiritual good and edification of others; providing alwayes he move in his own sphere, and transgress not the bounds of his calling, Heb. 5. 4. for, Paul layeth this task of restoring the backsliden Christian chiefly upon those who had received a greater measure of grace and spiritual enduements than others; Ye which are spiritual, restore such an one. 8. As scandalous sins, and erroneous opinions being fallen into by a childe of God, do mar that orderly frame of the inward man, which he did before enjoy, wasting the conscience and eating out the edge of all his former tendernesse, 1 Pet. 2. -11. So the person who hath fallen in such sins, doth ordinarily prove backward to be reclaimed, and very ticklish to be medled with by others for that end; as a man who hath a bone dis-joynted can hardly endure to have it touched: The word rendred restore such an one, doth bear so much, as signifying to set in joynt the dislocated members of the body, So that sin putteth the soul as it were out of joynt. 9. As it is the duty of all, and especially of those who are spiritual, to endeavour the reclaiming of any who are so fallen, by admonition (Mat. 18. 15.) reproof (Lev. 19. 17.) prayer to God on their behalf, Iam. 5. 14, 15. (all which, and other means in order to the same end, are to be gone about by private Christians by vertue of that ty which christian charity, and their mutual relation one to another, arising from their being members of one body, do lay on; and by publick Ministers and p. 275Church-guides, by vertue of that authority wherewith Christ the King of the Church hath invested them, Eph. 4. 11, 12.) So in the use of all these means, every one is to carry himself with much skill and tendernesse, if he would attain the proposed end: for, saith he, Ye who are spiritual, restore such an one, or, set him in joynt again; It is a phrase borrowed from Chirurgians, who, being to deal with a dis-joynted bone, will handle the same with skill and tendernesse. 10. The grace of meeknesse, whereby we moderate inordinate anger, and speedily represse revengeful passions, before they come to any great height, Eph. 4, 26. as it is the work of Gods Spirit in us; so the exercise of it is most necessary towards those who are fallen, and that all the means we use in order to their reclaiming be seasoned therewith, as being in nothing transported with the fury of rage and passion, but only acted with zeal to God, love to the person fallen, and with sanctified reason; for, thereby we evidence we are seeking the recovery of our brother, and not insulting over him; we are labouring to help him, and not seeking to disgrace him: for, saith he, Restore such an one in the spirit of meeknesse, or, in meeknesse, whereof God's Spirit is the author. 11. There is no man, no not the most spiritual, who can promise unto himself immunity from being set upon with strong tentations unto grosse and scandalous evils, or that he shall stand when he is tempted, if he be left of God under the tentation: for, he biddeth even the spiritual man consider himself, lest he also be tempted; whereby he holdeth forth not only a possibility that the spiritual man may be tempted, but also of his yeelding to the tentation, when it should be presented, otherwise the argument had not been of such strength to inforce upon him the exercise of meeknesse towards those who are overtaken in a fault. 12. As those who do most rigidly and uncharitably censure the faults of others, are usually greatest strangers to their own hearts, and very little sensible of their own infirmities: So the serious consideration of our own weaknesse, p. 276and how the root of our neighbours sin, and of all other sin is in us (Rom. 3. v. 10, to 20.) how we stand by grace (Psal. 94. 18.) and how, if God would suffer the tempter to break loose upon us, we should so much exceed the sins of others, as they exceed ours: The serious consideration, I say, of all those, though it should not bind us wholly up from reproving sin in others; yet, it should cause us exceedingly to mix and temper our severity towards their sin with the exercise of meeknesse, pity and compassion towards their person: for, the Apostle, to inforce the former exhortation of restoring their fallen brother in the spirit of meeknesse, doth enjoyn, consider thy self, lest thou also be tempted. 13. So prone are we to entertain good thoughts of our selves, that it is a matter of no small difficulty to make a man reflect upon himself, and enter upon a serious consideration of his own frailty and weaknesse, and of every other thing which may keep him low in his own eyes, without insulting over, or despising of others, as appeareth from Paul's changing of the number: for, having said, Ye who are spiritual, restore, &c. in the plural number; here he saith, considering thy self, lest thou also, &c. in the singular; which he doth to give the greater force and sharper edge to his admonition, as knowing he was pressing a duty, which very hardly, and not without difficulty, would be obeyed.

Vers. 2. Bear ye one anothers burdens, and so fulfill the Law of Christ.

THe Apostle, first, enlargeth the former exhortation, both as to the persons exhorted (for now he exhorteth not only those who are spiritual, but all of them) And also as to the duty exhorted unto, which is extended not only to an endeavour of reclaiming those who were overtaken in a fault, but also, to the tolerating and bearing patiently with the sins and infirmities of others, untill they be amended, and the sinner reclaimed: which p. 277sins are designed by the name of a burden; partly, because some such sins are a burden and weight to the sinner himself, either by reason of his grief and sorrow for them, if he be a penitent, Act. 2. 37. or by reason of that vexation and trouble which some sins, as wrath, malice and envie, do bring to the natural spirits even of the impenitent sinner, Job 5. 2. Prov. 14. 30. And partly, because some such sins, though not felt by the sinner himself, are yet heavy burdens unto those who converse with him, as his curiosity, back-biting, self-seeking, and such like, Prov. 16. 28. Secondly, he inforceth the exhortation, thus enlarged, by a second argument, to wit, That hereby they did fulfill the Law, or command of mutual love, which he calleth the Law of Christ; not as if love to our neighbour had not been enjoyned before Christ came in the flesh; for, it is a prime piece of the Law of Nature, imprinted upon the heart of man at the Creation, and was renewed again by God Himself upon mount Sinai, 1 Joh. 2. 7. But because, first, Christ did renew this Command, not only by freeing it from the false glosses and interpretations of Scribes and Pharisees, Mat. 5. 23, &c. but also by pressing it in its spiritual beauty and nature, having laid aside and abolished the external cover of Mosaical Ceremonies (Eph. 2. 15.) under which it was vailed, 1 Cor. 9. 9, 10. In which respect mainly it is here called the Law of Christ, in opposition to the false Apostles, who pressed so much the Mosaical Law of Ceremonies. And, secondly, because Christ did presse this Law, so renewed, in a singular manner upon His followers, as a mark of true faith in Him, Joh. 13. 35. And thirdly, because Christ did fulfill this Law in His own person, and thereby left an example of it unto us, 1 Joh. 3. 16. Doct. 1. As there are none free of sinful infirmities, which are burdensom sometimes to themselves, and frequently unto others: So we ought not to break the bond of common society, which we are otherwayes tyed unto, because of those: but are to persist in it, patiently bearing those infirmities which we cannot otherwayes p. 278help: for, saith he, Bear ye one anothers burdens. 2. This duty of bearing with the infirmities of others, doth well consist with the use of such lawfull means as God hath prescribed, whether to the Magistrate for restraining sin, by punishing those who do evil, Rom. 13. -4. or, to Ministers and private Christians, in order to the sinner's reclaiming by admonition, reproof, and such like: for, this duty of bearing one anothers burdens, must agree with, and cannot be contrary unto, that other duty prescribed, v. 1. which is to restore the sinner unto that state wherein he was, so far must we be from giving him countenance, or partaking with him in his sins. 3. A compassionate frame of spirit, made evident by our meek and patient deportment towards those who are overtaken in a fault, without neglecting any duty we owe unto them, doth afford the guilty sinner no small ease under his weighty exercise, and tendeth much both to his preservation from fainting under heartlesse discouragement (if his conscience be touched with the sense of his guilt) and to carry on the work of his conviction and amendment: (if he be yet going on securely in his sin) for, the Apostle, having exhorted to such a meek and patient deportment towards those who are overtaken in a fault, he calleth it here a bearing of their burden, or an affording of help to them under it; Bear ye one anothers burdens. 4. There is no such evidence of love to our neighbour, as when it kytheth in our serious endeavours for bringing about his spiritual good, and in taking the most effectual condescending and affectionate way in order to his reclaiming from sin, together with our supporting of him, and sympathizing with him under his spirituall weights: for, the Apostle calleth this a fulfilling of the Law of Christ, or of mutual love, as if that Law did call for this only; And so fulfill the Law of Christ, saith he. 5. In what sense and measure the childe of God doth attain to evidence his love to his fallen brother by his serious endeavours to restore him unto the enjoyment of God's favour, and to an holy and blamelesse conversation, p. 279and by his bearing with him under his infirmities, in order to his recovery, in that same sense and measure he attaineth to fulfill the Law; whence it followeth, because he is not able to do the former perfectly, and so as to come short in nothing for matter, or manner, (Iam. 3. 2.) but only sincerely, and without dissimulation, Rom. 12. 9. therefore neither can he keep the Law perfectly, but only in sincerity, and in his honest aim and endeavour, Psal. 119. 6. for, saith he, Bear ye one anothers burdens, and so fulfill the Law of Christ.

Vers. 3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

THe Apostle, in further prosecution of the former exhortation, doth fall upon the sin of self-conceit and arrogancy, which causeth men contemn others, and carry themselves with a kind of supercilious disdain towards such as are overtaken in a fault, contrary to what he had exhorted them unto, ver. 1, 2. And, first, he tacitly dehorteth them from this vice, by shewing the man who is puffed up with a conceit of his own enduements above others, and to the despising of others being compared with himself, doth deceive himself, and maketh his own mind to erre in passing judgment of himself (as the word doth signifie) and giveth a reason of this assertion, because every man, even the best is nothing, as having no good in himself, and of himself, 2 Cor. 3. 5. for which he ought to be puffed up, and to despise others because of their infirmities. Doct. 1. Then are duties pressed unto some good purpose by the Lord's Ministers upon His People, when a discovery is made of those lurking evils which do withhold from the practice of those duties, and pains are taken to set them upon the task of subduing such evils, if they would come speed in the consciencious practice of the commanded duty: for, Paul, having exhorted to restore those who are fallen, and to bear one anothers burden, he doth now disswade them p. 280from the sin of self-conceit and arrogancy, as that which doth impede the practice of that duty; If a man think himself to be something, saith he. 2. As it is ordinary for men to conceit too highly of themselves, whether by apprehending those excellencies to be in themselves, which really are not, Prov. 26. 16. or, by overvaluing those excellencies, parts and other enjoyments, which they really have, above their just worth and esteem, Ezek. 28. 3. or, by looking on them, not as receipts from the Lord, but only as they are their own, or the fruit of their own industry or purchase, Ezek. 28. 4, 5. So, where this sin of self-conceit is fostered, it maketh the guilty person an insolent contemner of all others, a proud insulter over their infirmities; as taking occasion from those, to conceive so much the more highly of himself: for, this is the sin of a man's thinking himself to be something, which Paul supposeth to be a common evil, and speaketh against it, as that which maketh a man carry himself insolently towards others, especially those who are overtaken in a fault, as appeareth from the connexion, If a man think himself to be something. 3. Error in judgment hath sometimes its rise from some unmortified and raging lust in the heart and affections, the prevalency whereof doth byass the understanding, and in progresse of time doth unperceivably incline it to assent unto those opinions as Truths which may most gratifie those unmortified lusts: for, saith he, He who thinketh himself something, deceiveth himself, or, maketh his mind to erre; for so the word signifieth: importing hereby that those violent lusts of self-conceit, pride and arrogancy, did make them apprehend some real worth to be where there was none, whereby they might have somewhat to feed upon. 4. For a man to be deceived by himself, is of more dangerous consequence than to be deceived by any other, especially when a man deceiveth himself by having better thoughts of himself than there is ground or reason for; for hereby are men not only vainly puffed up by their fleshly mind, Col. 2. -18. but p. 281also made to cry Peace, peace, when sudden destruction cometh, Mat. 7. 22, 23. for, the Apostle insinuateth there is no small hazard in self-deceiving, while he maketh this alone a sufficient argument to disswade from self-conceit and arrogancy, even that he who thinketh himself to be something, deceiveth himself. 5. As every man considered in himself is nothing, being destitute of all good, Rom. 7. 18- yea, though he be considered in all his enduements both of Nature and Grace; yet he hath nothing for which he ought to conceit of himself, and despise others; for, what hath he which is not received? 1 Cor. 4. 7. yea, and what he must be comptable for, how he doth imploy it? Luke 12. 48. So the serious consideration of this truth would be a singular engine to batter down those high mountains of self-conceit, which are ready to exalt themselves in a man's heart by reason of his apprehended or real excellencies, gifts or graces: for, Paul maketh use of this consideration to convince them how vain any high thoughts of that kind were; If any man seem to himself to be something, when he is nothing, saith he; which last sentence is spoken of all men generally, and serveth for an argument to prove that the self-admirer, is a self-deceiver, seing every man is nothing.

Vers. 4. But let every man prove his own work, and then shall be have rejoycing in himself alone, and not in another.

SEcondly, The Apostle striketh at one root and cause of self-conceit and arrogancy, to wit, our comparing our selves with others who are worse than our selves (for, we may, and ought compare with those who are better than our selves, that so we may be humbled, 2 Cor. 10. 12. but this comparing with those whom we esteem worse than our selves, occasioneth self-conceit, Luke 18. 11.) Now Paul taketh them off this way, exhorting them to prove, and try their own work and carriage by the rule of Gods Word, without comparing it with the carriage of others (for, so they behoved to try the work of others also) and p. 282that they would so prove their own work, as to approve it, and find matter of approbation in it, if it were to be found, (for, the Greek word rendred prove, signifieth also to approve, as Rom. 14. 22. 1 Cor. 16. 3.) Which exhortation is inforced by two reasons; first, Hereby they should find matter of such gloriation and boasting as God alloweth of, even in themselves alone, that is, in the testimony of a good conscience, 2 Cor. 1. 12. and should not need to borrow matter of boasting from the sins of others, which the Lord doth no wayes approve of, 1 Cor. 5. 2-. Doct. 1. As a man who would set against a sin to purpose, and with successe, must search out, and set against every other sin which doth ordinarily prove an occasion of that sin which he intendeth to subdue and mortifie; So the Minister of Christ, in the reproof of sin, ought to point forth unto the Lord's People those things which are the fewel and occasion of such and such sins, and press upon them an abstinence even from those: for, the Apostle, having disswaded (ver. 3.) from selfconceit, doth here point at the occasion of that sin, even their comparing themselves with others, whom they judged worse than themselves, and disswadeth them from that also, while he saith, But let every man prove his own work. 2. As it is the duty of every man without exception, to reflect upon his own actions, and to take an exact trial of them by the touchstone of Gods Word, Psal. 119. 9. not only if for the substance of the action they be commanded or warranted in His Word, Isa. 29. -13. but also if they be done in the right manner, Luke 8. 18. that is, if they come from the root of a renewed heart, (Mat. 7. 18.) have their rise from right motives (Phil. 1. 15.) and be directed to the right end, God's glory in the first place (1 Cor. 10. 3.) or not: So he ought not to rest satisfied with a simple probation and trial of his actions, except he find them to be such after trial, as he may upon just grounds approve them, and approve himself to God in them, 2 Tim. 2. 15. for, saith he, Let every one prove, and so, as he may safely approve, his own work, as p. 283the word signifieth; and such a probation must be here meaned, otherwise the Apostle's consequence should not follow upon a mans proving his work, even that he shall have rejoycing in himself. 3. Though Civil Magistrates and Church-guides are to prove, even judicially, the work of others, who are committed to their charge, Rom. 13. -3,-4. Tit. 3. 10. and though private Christians are also bound to prove all things by a judgement of christian discretion, that so they may hold what is good, 1 Thess. 5. 21. and be provoked unto love and good works, Heb. 10. 23. but not, that they have whereat to carp, Psal. 56. 5, 6. or whereby to be lifted up with an high and vain conceit of themselves above others, 1 Cor. 5. 2. yet the great thing whereabout our most accurate and daily search and trial should be imployed, is, our own actions, and by proportion our own spiritual state, 2 Cor. 13. 5. and frame of heart, Psal. 26. 2. Yea, those, and only those are to be the object of our trial, when the end proposed in our trial, is, to find out matter of boasting in the testimony of a good conscience, and from which we may conclude, that we are approved of God: for, this is the end of the trial here enjoyned; and therefore saith he, Let every man prove his own work. 4. This work of self-trying, and proving of our own work, being seriously and frequently gone about, would tend exceedingly not only to curb those lofty thoughts which we have of our selves, but also to divert from those uncharitable, censorious and base thoughts which we have of others because of their infirmities and failings: for, the Apostle opposeth this duty as an antidote to that sin of self-conceit before reproved, and by consequence doth presse it as an help to that duty of tendernesse and compassion towards those who are overtaken in a fault, enjoyned, ver. 1, 2. But, saith he, let every man try his own work. 5. It is in some cases and respects lawful for men to glory and boast in themselves, or in the good things of God bestowed upon them, that is, not only to rejoyce because of them, but also to expresse their joy, 2 Cor. 1. 12. p. 284and to expect approbation and applause from men because of them, 2 Cor. 12. 11. providing they glory in them, as evidences of God's love to them, and so, as they may thereby assure their hearts before Him of their interest in His favour and good-will, 1 Joh. 3. 19. and as enduements fitting them to serve God, by promoting His glory in their own salvation, and their neighbours good, and in every other duty which they are bound to in their station, 1 Cor. 15. -10- and as they are fitting occasions to incite themselves or others, to give that glory to God which is due, Mat. 5. 16. providing also that they glory in them (to wit, in so far as this gloriation importeth a seeking approbation to themselves) but sparingly, 2 Cor. 11. -16. and for the most part as of necessity and to maintain their uprightnesse before men, when it is unjustly called in question, 2 Cor. 12. 11. Joh 27. 4, &c. and that they be not puffed up with conceit of themselves, as if those good things did proceed from themselves alone, and not from God, 1 Cor. 15. 10. and that the approbation which they expect, be not endeavoured as their furthest design, Mat. 6. 2. but as a mean of rendring them the more capable for promoting God's glory in their place and station, 1 Tim. 3. 7. and most especially, providing that they glory not in those things, as if thereby they could merit the favour of God and eternal life; which boasting is condemned, Rom. 4. 2. In these respects, and with these limitations it is lawfull for men to glory in themselves: for, the Apostle speaketh of this way of glorying as an allowed consequence of a man's proving of his own work; Then, saith he, he shall have rejoycing (or boasting) in himself alone. 6. That a man may warrantably and upon good grounds thus rejoyce in the good things of God bestowed upon him, especially so, as thereby to assure his heart before God, it is not sufficient that he compare himself with others, and find himself to be better than those, but he must try himself by the rule of God's Word, and after trial find himself approved by it; else his boasting is nought and vain, p. 285even a deceiving of himself: for, the Apostle, speaking of this warrantable gloriation and boasting, affirmeth it to be the consequence of a man's proving his own work, and that it must be in himself, and not in another.

Vers. 5. For every man shall bear his own burden.

HEre is a second argument, inforcing upon every man the duty of trying his own work rather than to be narrowly prying into the infirmities of others; because every man must bear his own burden, or give an account of his own actions to God, Rom. 14. 12. for, the Lord will passe sentence upon men whether by absolving or condemning them, not as they have been better or worse than others, but as they shall be found in themselves absolutely considered, and without any respect had unto others, See 1 Cor. 3. -8. which doth not militate against the tenour of the Gospel, affirming that Believers shall be reckoned with by God, as they are clothed, not with their own righteousnesse, but with the unspotted righteousnesse of Christ their Cautioner, Philip. 3. 9. for, it is evident from the scope, that the Apostle excludeth only the infirmities of other sinfull men, like unto our selves, from being the rule, according to which God will passe sentence, and not the righteousnesse of Christ apprehended by faith. Doct. 1. That a man may prove an happy interpreter of Scripture, and find out the mind of God's Spirit therein, it is necessary he do well understand the scope of the Spirit in that place, the sense whereof he intendeth to find out; the observing whereof will serve as a threed to conduct him in falling upon the genuine and literal meaning of the particular words & sentences, and wil preserve him from making the Scripture in hand thwart or contradict any other part of sacred Truth, which without observing of the scope he may readily fall in: for, this verse seemeth at the first view, to contradict that direction given, ver. 2. but the sense of both being collected from the scope, that seeming contrariety p. 286will evanish; for, by bearing one anothers burdens, ver. 2. must be meaned a bearing by way of sympathy, christian for bearance, and diligent use of means for reclaiming the person fallen; for, that is it which the Apostle is pressing there, as appeareth from ver. 1. and in this sense every one ought to bear one anothers burdens: But by bearing our burden, in this verse, is meaned a bearing by giving an account to God for our own actions (otherwise it should not be a cogent argument to inforce the exhortation propounded, ver. 4. Let every man prove his own work) and in this sense every man shall bear his own burden. 2. How light soever that mens sins do seem unto themselves when they are committed, yet they will be found not light, but heavy, when they come to reckon with God about them: for, the giving an account of our actions to God, goeth under the name of bearing a burden, Every man shall bear his own burden. 3. So righteous is God that He will call no man to an account for the sins of others, but only for his own, except he hath made those sins of others his own sins also, by not doing his duty to impede the committing of them, Ezek. 3. 18. or by following of, and walking in them, Exod. 20. 5. compared with Ezek. 18. 14, 17. or by not mourning to God for them, 1 Cor. 5. 2. for, saith he, Every man shall bear his own burden. 4. It were our wisdom frequently to minde that great Accompt which we must give to God, and to busie our selves most in and about those things whereof He will crave an account of us: hence the Apostle maketh this a reason why men should be most imployed in proving their own work, and not in accurate prying into the carriage and infirmities of others; because it was their own work, whereof they behoved to give an account to God; For every man shall bear his own burden, saith he.

p. 287Vers. 6. Let him that is taught in the Word, communicate unto him that teacheth, in all good things.

IN the second place, the Apostle exhorteth them unto beneficence, which may be looked upon as another piece of that serving one another through love, enjoyned chap. 5. -13. and because love to the Word growing cold among those Galatians, by reason of their schism and the prevalency of error, it is probable that the due respect which they did owe to their Ministers, was much decayed, except to such only as were of their own faction and way, Therefore, in the first place, he exhorteth unto beneficence towards their Ministers, directing his speech to those who were catechised, that is, taught familiarly by word of mouth, as when children are taught the first principles of Religion; for, so the word, rendred is taught, doth signifie: or, more generally (as the word is here rendred, and taken elsewhere, 1 Cor. 14. 19. Rom. 2. -18.) those who are instructed, or taught whether more familiarly and plainly, or more profoundly in the Word, whereby may be meaned either the Word of God in general, or of the Gospel in particular, which frequently is called the Word by way of excellency (See upon Philip. 1. 14. Doct. 1.) Those he exhorteth to communicate, and to give a share unto their Ministers of all their temporal goods, to wit, so much as might serve for their creditable maintenance. Doct. 1. The Lord Christ hath appointed two distinct ranks and sorts of people to be in His visible Church, some who are to be taught, fed, ruled and watched over, such are all private Church-members; and some who are to be Teachers, Pastors, Guides and Watchmen over the Flock by vertue of their publick Office in the House of God, the honour whereof is not to be taken by any man unto himself, except he be called as Aaron, Heb. 5. 4. And are all Teachers, 1 Cor. 12. 29. Let him that is taught, communicate unto him that teacheth. 2. As it was necessary that some should be Teachers in p. 288the House of God; so the wisdom of God hath thought it fit, because of our weaknesse (Deut. 5. 23, &c.) to teach us not by His own immediate Voice from Heaven, nor yet by glorious Angels, but by the Ministry of men like unto our selves, and those not usually of the greatest sort, but of such as stand in need of the peoples benevolence for their worldly subsistance, and this that the glory of converting souls may be ascribed not unto creatures, but unto God, 2 Cor. 4. 7. for, so much is imported, while he saith, Let him that is taught, communicate unto him that teacheth. 3. As it is the duty of Christ's Ministers to teach and instruct the Lord's People, not so much by their writings, as by vocal preaching and word of mouth; So the thing wherein they are to be instructed, is the knowledge not of humane writings, but of the Word of God contained in Scripture; there being no word or writing besides, which hath a promise of such a blessing to accompany it, as this Word hath (See Rom. 1. 17. 2 Tim. 3. 15, 17. Heb. 4. 12.) for, saith he, Let him that is taught (or instructed by word of mouth) in the Word, meaning the written Word of God. 4. Seing Christ's Ministers are to bestow themselves wholly in the work of the Ministry, 1 Tim. 4. 15. and not to be intangled with the affairs of this life, 2 Tim. 2. 4. and seing they are the Lord's Instruments, by whom He conveyeth the richest blessings, even those which are spiritual, unto His People, 1 Cor. 9. 11. Therefore the People of God among whom they spend their strength, are bound even by common equity to give them worldly maintenance, that they may neither be diverted from, nor discouraged in that most necessary and painfull work of watching over souls, Heb. 13. 17. for, saith he, Let him that is taught, communicate unto him that teacheth, in all good things. 5. This worldly maintenance, which people are bound to give unto their Ministers, though it should be moderate, and such as may not through its abundance occasion pride, luxury and prodigality in their Ministers; yet it would be liberal, and creditable, even such as may p. 289not only supply their pinching necessities, but also as thereby they may be sustained in a way creditable unto the Gospel whereof they are Ministers, 1 Tim. 5. 17. and may have wherewith to supply the necessities of the indigent, 1 Tim. 3. -2. and to educate their children so, as afterwards they may sustain themselves, and be profitable members both of Church and Commonwealth, 1 Tim. 5. 8. for, he commandeth the people to communicate to their Ministers in all their temporal good things; he saith, in all, and therefore liberally, though not lavishly. 6. Though the Civil Magistrate be obliged to provide some set and publick allowance for upholding the Gospel and Ministry thereof; this way coming nearer to the order appointed by God for maintaining the Priesthood under the Law, Numb. 35. 1, &c. and being free of several inconveniences, which can hardly be avoided in the way of giving voluntary contribution by every one who heareth the Gospel, towards those who preach the same: yet, in case the Magistrate provide not such publick allowance for them, or, if turning persecuter, he take that which is already provided by the Law for that use from them, Then it is the duty of every one who is taught in the Word, to maintain their Preachers by liberal contribution out of their own means, so far as is necessary for him that receiveth, and as he is able to spare who giveth: for, this was the case of the Church in Paul's time, being under persecuting Tyrants; And therefore he commandeth, Let him that is taught, communicate unto him that teacheth, in all good things. 7. The Churches maintenance is only due unto such Ministers as have abilities to preach the Gospel, and are faithfull and diligent Labourers in the Word, according to those abilities wherewith they are endued; And therefore, though private men are not hereby warranted to withdraw the ordinary and allowed maintenance from their Ministers upon pretence that they are either not able, or not painfull, Mat. 23. 2, 3. yet it concerneth those whom Christ hath intrusted to be Overseers of His House, to be carefull p. 290that such who are either really unfit, or unwilling to preach, be removed from their Charge, and not suffered to eat up the Churches maintenance, feeding themselves, and starving the souls of people committed to their charge: Therefore the Apostle, while he pleadeth for maintenance to a Minister, doth describe him from the actual exercise of his Calling, Let him communicate to him that teacheth.

Vers. 7. Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap.

THe Apostle, supposing that those who were averse from the duty of beneficence to their Ministers, did colour their own avarice and naughtinesse with a number of seemingly plausible excuses taken from their pretended indigence, multiplicity of other burdens, and such like, he speaketh to such witty cheaters as these in this verse, desiring them to advert, that though they might stop the mouthes of their honest-hearted Ministers, (as not knowing how, or not being willing to contradict them in what they affirmed) and might mock them for their simplicity afterwards; yet they had another party to deal with in this matter, even God Himself, who would not be deceived, or mocked with their lying pretexts and excuses, and forbiddeth them to deceive or flatter themselves by thinking otherwise; and so proceedeth to presse the duty of beneficence towards Ministers, by an argument expressed in a similitude taken from sowers of seed, who may expect an increase in the time of reaping according to what they have sown; whether it be much seed, or little, good seed or bad: So accordingly as mens actions are, whether good or bad, (which are compared to seed, Prov. 11. 18. and 22. 8.) and more particularly as they imploy their temporal goods (the imploying whereof is also compared unto sowing, 2 Cor. 9. 6.) whether for good and pious uses, or for pampering their fleshly lusts (as he brancheth forth this sowing in p. 291the following 8. verse) so they might expect an answerable reward, or punishment from the Lord, to wit, either here, or hereafter; for, thus is the same similitude expounded, 2 Cor. 9. 6, 7, 8. Doct. 1. As the sin of backwardnesse in people to bestow any thing for upholding the Gospel in the publick Ministry thereof, is very common, and hath begun early in the Christian Church; So the Minister of Christ, may not upon pretence of modesty, as being unwilling to kyth much in that wherein his particular advantage is any way concerned, suffer this sin to go unreproved more than others; seing it tendeth so much to the Gospel's prejudice, and that it is excesse of modesty which impedeth the practice of a necessary duty: for, Paul observing this sin to have been too common, even in his time, doth sharply admonish and rebuke those who were guilty of it, while he saith, Be not deceived, God is not mocked. 2. Neglecters of duty, and chiefly of expensive duties, such as is that of giving competent maintenance to the Ministry, are very quick and witty to find out pretexts and excuses to colour their sin, and so to siele the eyes of those whom they have to do with; and this all, that they may enjoy the profit of sin, and yet eschew the shame and imputation of it before men: for, Paul doth here meet with such witty excuses, and with those who made use of them; Be not deceived, God is not mocked. 3. Though God be alwayes the sinners party, whatever sin he doth commit, Psal. 51. 4. yet, seing Ministers are Christ's Ambassadors, 2 Cor. 5. 20. and that the contemning or discouraging of them by withholding competent maintenance from them doth so directly tend to the utter overthrow of Religion and decay of all publick Worship; therefore He is in a singular manner party, and will kyth Himself to be so unto all who are guilty of so doing: for, the Apostle representeth the Lord as the party whom they had to deal with, while he saith, Be not deceived, God is not mocked. 4. Though subtil wits may so excuse their sin, as thereby to cast such a blind before the eyes of men, as they will p. 292hold them innocent, or at least cannot know how to fasten guilt upon them; yet the allseeing eye of God cannot be so fieled: He knoweth the thoughts afar off, Psa. 139. -2. and discerneth the very intents of hearts, Heb. 4. -12. and therefore cannot be set off with plausible pretexts: for, it is in this respect he saith, God is not mocked, as they mocked men by making them give credit unto their lying excuses. 5. Then doth a man most dangerously deceive himself, when he resteth satisfied with this, that he hath conveyed his fraudulent and covetous practises so handsomly that men shall find nothing for which to blame him, as if, because short-sighted man cannot find him out, that therefore he shall escape the accurate search of the allseeing God; for, the Apostle affirmeth they would be deceived, if they did entertain any such thoughts of God; Be not deceived, God is not mocked. 6. Though men do usually give all that for lost which they bestow for maintaining the Gospel, and for pious uses; yet it is not so, but shall be returned unto them in God's appointed time with increase, if not in things of the same kind, yet in things equivalent to, and better than those: for, so much doth his comparing beneficence of this kind to the seed sown import; Whatsoever a man soweth, that shall be also reap. 7. The reward which God hath freely promised unto the good works of His People, and more particularly unto their chearfull, liberal and christian beneficence, is not to be despaired of: nor yet the justly deserved judgment denounced against the wicked for their evil works, and chiefly for their nigardly withholding a part of what God hath given unto them from charitable and pious uses, is to be doubted of, though both of them be long deferred: for, both the promised reward and threatned judgment, are compared to the reaping of the harvest, which doth most certainly, though not immediately, follow upon the sowing of the seed; Whatsoever a man soweth, that shall be also reap. 8. As the faith of a reward to be freely given, according to the promise, unto our p. 293works of charity and beneficence, is a strong encouragement to fruitfulnesse in works of that kind; So it is lawfull for Christians to have an eye to this reward, as a motive whereby to work up their backward hearts unto a willing complyance with expensive duties of that sort: providing, first, it be not looked at as a thing to be merited by their good works, Rom. 6. 23. Nor, secondly, as the only or chief motive, 2 Cor. 5. 14. for, the Apostle by this similitude doth minde them of the promised reward, as an argument exciting them unto beneficence; Whatsoever a man soweth, that shall be also reap.

Vers. 8. For he that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

VVHat the Apostle spoke generally concerning that proportion which shall be betwixt a man's future reward, and his present work, he doth now, following the same metaphor of sowing and reaping, make it more clear by distinguishing several sorts of sowers, seeds, grounds, and several sorts of harvests answerable to each of those: The plain meaning whereof, is, 1. That carnal and unregenerate men, who take no other care but to spend their wit, strength, time, and particularly their means upon the service of their own fleshly lusts, (such as are reckoned forth, chap. 5. 19, 20.) they shall at last reap no fruit thereby but corruption, that is, eternal perdition (for, corruption is here opposed unto eternal life) and this they shall reap from the flesh, that is, their own inbred corruption, which, with the sinfull effects thereof, is the true seed of death and perdition. And, secondly, that renewed and spirituall men, who imploy their whole life, study and labour, and particularly their worldly substance for advancing the works of the Spirit, whether in themselves or others, (such as are reckoned forth, chap. 5. 22.) and particularly, for upholding the Gospel and a painful Ministry, they shall p. 294receive the reward of eternal life; and this from the Spirit, that is, the grace of God in them, which is the true seed of eternity, not by way of merit, as destruction and corruption follow upon the flesh, but from God's mercy and free gift, as the Apostle doth in plain and proper terms put the difference, Rom. 6. 23. according to which this metaphorick allegory must be expounded, and may not be set in opposition to it. Doct. 1. The whole world are comprized in one of two ranks: they are either sowing to the flesh, living in their unregenerate state, and in slavery to their lusts, whose end shall be perdition; or, they are sowing to the Spirit, truly regenerate, and imploying themselves for the advancing of things spiritual, whose end shall be eternal life; There is no neutral or midstate: for, Paul distinguisheth all in these two, He that soweth to his flesh, and he that soweth to the Spirit. 2. It may be frequently observed, that they who have not an heart to part with any thing of their temporall goods for God and pious uses, but plead present poverty, necessity and fear of future want, when God doth call them to any thing of that kind, are notwithstanding most profuse and lavish in spending their means to make provision for the flesh, and to uphold the beastly lusts thereof; for, he that soweth not to the Spirit, soweth to his flesh. 3. Though carnal men do think their own way the only wisest, while they spend their wit and substance for attaining present profit, pleasure and preferment, and do judge the way of the Godly, but meer folly, while they imploy their strength and means for things spiritual, and such as God's honour is mainly concerned in, and are not attended with an income of worldly advantage, but rather of losse and detriment; yet the end shall prove, that those who thought themselves only wise men and gainers, have been but meer fools and greatest losers, and that those others, whom they looked upon as madmen and bad managers of their worldly affairs, have been the greatest gainers and wisest adventurers; for, he that soweth to his flesh, shall reap corruption; but he that p. 295soweth to the Spirit, shall reap life everlasting. 4. The state of the wicked after death, is a state of corruption, wherein though the substance of their soul and body shall not be annihilated, but shall be upheld unto all eternity by the mighty power of God in the midst of unutterable torments, Mark 9. 44. yet all their glory, pleasure and gain wherein they placed their happinesse, and for attaining whereof only, they spent their time and strength, (Psal. 49. 11.) shall then be consumed, 2 Pet. 3. 10. and they themselves made to languish and pine away under the wrath of an highly provoked and then unreconciliable God, 2 Thess. 1. 9. for, saith he, The wicked shall reap corruption, meaning their state after death. 5. The state of the Godly after death shall be a state of life, the life of Grace being then swallowed up and perfected in the life of Glory, which consisteth in perfect freedom from sin and misery, Eph. 5. 27. in unconceivable joys, Psal. 16. 11. and the full enjoying of God, 1 Joh. 3. 2. which happy state of theirs shall be eternal, they shall never weary nor yet be deprived of it: for, saith he, the Godly shall reap life everlasting. 6. Whatever sin a man committeth, it is most properly his own work, as flowing from the root of his own corrupt flesh; but the good which he doth, is not so properly his own as Gods, in so far as it floweth from the Spirit of God and habits of Grace, which were wrought in him by the self-same Spirit, Philip. 2. 13. Col. 3. 10. for, speaking of the flesh, he setteth it forth by the appropriating Pronoun his; He that soweth to his flesh; but not so, while he speaketh of the Spirit, He that soweth to The Spirit, not to his spirit.

Vers. 9. And let us not be weary in well doing: for in due season we shall reap, if we faint not.

THe Apostle, from what he hath presently spoken of the reward of eternal life, attending those who sow in the Spirit, inferreth the former exhortation propounded, ver. 6. and enlargeth it, by recommending unto them, p. 296according to the sense given of the former similitude, the study of good works, and especially of beneficency in the general, under the name of well-doing; whereby he meaneth not only the outward work, but also the doing of it in a right manner, Mat. 6. 1. &c. and that they would persevere to the end in that study, notwithstanding of all contrary discouragements, without base and cowardly ceding unto them; and inforceth the exhortation by putting it above all question, that they shall gather the fruit which God had promised, though not presently, yet in the due time, that is, the time which God doth judge most convenient; but withall, he addeth a condition of reaping in due time, required on their part, to wit, if they continued constant in well-doing, even the same unto which he had exhorted them in the former part of the verse. Doct. 1. As all men by nature are exceedingly backward from entring the course of well-doing, and especially of exercising beneficency towards those whom God hath ordained to be objects of it, Mark 10. 21, 22, 23. So, considering the many discouragements which occur to a man while he is in this course of beneficency, what from his own corruption, what from the unworthinesse, ingratitude and multitude of objects, and what from the coldrife disposition and bad example of others, who are equally if not more able, there is no small propensnesse in all to sit up in that course, and to give it over immediately, or soon after they have entred it: for, Paul supposeth such a propensity, and guardeth against it, while he saith, Let us not be weary of well-doing. 2. It is not enough that men do so far subject themselves to the authority of God speaking in His Word, as once to enter the way of obedience, and to endure for a season, Mark 4. 17- until possibly they attain to a name for piety, Rev. 3. -1. or meet with some unexpected discouragement or tentation, Mark 4. -17. But, they must also persist in their begun course so long as they have any being, Psal. 104. 33. for, saith he, Let us not be weary in well doing. 3. That Christians may eye p. 297the promised reward, and with what provisions they may have their eye upon it, as a motive to obedience and peseverance; (See ver. 7. doct. 8.) for, the Spirit of God doth encourage them from this, that in due time they should reap. 4. Though God hath promised a rich reward from free-grace unto His Peoples sincere and willing obedience; yet, He hath reserved the date and time for the actual bestowing of that reward unto Himself; So, that though it be long delayed, yet they have not ground to challenge Him for breach of promise, as sometimes even His dearest Saints under a violent tentation have gone very near to do, Psal. 77. -8. for, saith he, Ye shall reap, but when? not presently, but in the due and proper time, to wit, that which God doth judge to be such. 5. Though God, as said is, doth not limit himself to a determinate time when He will make His People enjoy the wished-for fruits and comfort of their laborious, expensive and long persisted-in obedience; yet the time made choice of by Him for His so doing, whether in this life, or immediatly after death, is alwayes the due and proper time, and hath a fitnesse in it in some respects, all circumstances being well considered, for the bestowing of that mercy beyond any other time: for, he saith, Ye shall reap in due, or proper time; the word rendred time, signifieth properly an opportune time, the very article or point of time which determineth the fittest opportunity for doing any businesse; and the epithet added, doth intend the signification, as if he had said, an opportune opportune time, or most opportùne time. 6. That a man may upon just grounds, and with confidence expect the good thing offered and contained in a conditional promise, he must of necessity come up in his practice to that condition and qualification which is called-for in the promise; Hence the Apostle exhorteth them not to weary, because the promise of a reward includeth their not wearying as a condition; Ye shall reap, if ye faint not: where by fainting we must not understand every slackning and remitting somewhat in our course; for, this p. 298befalleth sometimes the choicest Saints of God, Psal. 73 2, &c. but such a fainting as maketh the fainter totally and finally abandon the wayes of God, which is not incident to the real childe of God, Mat. 24. 24.

Vers. 10. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the houshold of faith.

HE doth yet again repeat, and so closeth the former exhortation unto beneficency, as a conclusion drawn from the former arguments; And first, he presseth the use-making of the present opportunity which they had of exercising this grace; which relateth, 1. mainly to the whole time of this life, as that, which being ended, all opportunity of doing good by those, who did ever untill then neglect to do good, doth end with it. And 2. to some parts of that time, in which there is more ready accesse unto duties of that kind, than at other times. And secondly, he sheweth the persons unto whom they should do good, first, to all men whomsoever; next and especially unto those, who, being conjoyned by the ty of one common Confession of Faith in Jesus Christ, are Members of His Church, which is as it were His Houshold, 1 Tim. 3. 14. Doct. 1. The Minister of Christ who would speak pertinently and edifyingly unto his hearers, must not hand-over-head deliver every Truth as it cometh to his mind without any method, or dependance of purposes; but, having such a scope proposed unto himself to aim at, whether the illustration and confirmation of a truth, or the inforcing of a duty, or the reproving of sin, or confutation of error, he would digest in his mind, and accordingly deliver in preaching all his other purpose, so as it may be best subservient unto that scope, whether as illustrations, confirmations from Scripture and Reason, or as motives, helps, cautions, or arguments, &c. Yea, and for the better help of peoples memory, and better carrying along of their attention, with p. 299the threed of his whole discourse, he would frequently inculcate and re-assume that which is principally intended by him in his discourse, and to which all the other pieces of it are subservient: for, so doth the Apostle propose, ver. 6. the inforcing of beneficency, as the scope he aimeth at, making all he hath said in the following verses one way or other subservient unto it, and doth frequently reiterate the exhortation it self, ver. 6. ver. 9. and here, As we have opportunity, let us do good. 2. The servants of Jesus Christ should so presse the duties of beneficency upon others, as not to exoner and keep themselves free from that duty, who ought to be examples unto the Lord's People, as in every duty, so chiefly in those of beneficency, 1 Tim. 4. 12. because People being more averse from such expensive duties than from any other, do more readily snatch at every thing which may excuse their neglect, and will judge no excuse more plausible than that even their Ministers do neglect all duties of that kind; therefore the Apostle, both in the former verse and in this, includeth himself in the exhortation; Let us not weary, and, let us do good, saith he. 3. As there are some fit opportunities offered unto us by the providence of God for doing our duty in any kind, and especially for this duty of beneficency, such as our meeting with convenient objects, whose necessity calls for our help, Isa. 58. 7. and our being fitted with abilities to do them good, 2 Cor. 8. 14. So because those opportunities are in passing, and being past, will not possibly return; therefore are we to look upon them, as a pressing call from the Lord to set about the duty, and ought without delay or foreslowing, close with that call: for, all this is imported by saying, As we have opportunity, let us do good, seing, as we shew, this opportunity relateth in part to some pieces of our time in this life, in which we have more ready accesse to the duties of beneficency than at other times, and it hath the force of an argument to presse the duty, as supposing it will not alwayes last. 4. As all opportunities of this kind are confined within the narrow precinct of p. 300this present life, there being no possibility of doing good in the way which we now do it, or, of being benificial unto others after this life, the time of repentance, of making sure our election by well-doing, of making our peace with God, is then past, and where the tree falleth there it lyeth, Eccles. 11. 3. So, because the time of this life is uncertain (Iam. 4. 14.) therefore we ought to bestir our selves in the use-making of the present time, as not knowing how soon our time may end, and all opportunity of doing good come to an end with it: for, so much is imported in the words, as this opportunity doth hold out the whole time of this life, As, or, while we have opportunity, let us do good. 5. This duty of beneficency is to be extended unto all men, even our very enemies nor excepted, as their necessity doth require, Exod. 23. 4, 5. and our own ability may furnish, 2 Cor. 8. 12. and that because of Gods own example, Mat. 5. 45. and the ty of one common nature betwixt them and us, Isa. 58. 7. for, saith he, Let us do good unto all men. 6. As the Church is God's family and houshold, whereof He himself is the head and master, (Eph. 3. 15.) His Ministers are stewards, to dispense the bread of life, (1 Cor. 4. 1.) and particular Christians are members of this family, orderly conjoyned, and knit together by the profession of one common Faith in Christ Jesus; and therefore the Church is but a small number, a family, even an handfull in comparison of the world, Luke 12. 32. And being Christ's family, cannot but be cared and provided-for by Him, 1 Tim. 5. 8. So the members of this family are in a special manner obliged to love one another, and to evidence their love by being beneficial one to another under their necessities and straits (in which God doth suffer often even those of His own family to fall for their own good, 1 Pet. 1. 6.) and that as for other reasons, so because of that near relation under which they stand, as being children and domesticks of one family which is the Lord's: for, saith he, Do good especially unto them who are of the houshold of faith, the designation which he giveth them of one houshold p. 301containing the force of an argument, 7. There is an order to be keeped in the exercise of our beneficency; And this, first, that it be exercised to those of our own family, 1 Tim. 5. 8. Secondly, to our parents, 1 Tim. 5. 4. Thirdly, to our kinred, 1 Tim. 5. 8-. And, fourthly, among strangers, unto those who professe the same Faith with us, and among those, to such who do evidence most the reality of their Faith by the fruits of a good life, 1 Tim. 5. 9, 10. And lastly, unto all men whosoever when occasion offereth: for, the Apostle doth expresse the two last links of this order, and thereby giveth ground for searching out the rest from other Scriptures; Do good unto all men, but especially to them which are of the houshold of faith; he saith, especially, because the comparison is among those who are strangers, and not under any relation of kinred to us.

Vers. 11. Ye see how large a Letter I have written unto you with mine own hand.

THe Apostle, in the second part of the Chapter, being to conclude the Epistle, doth first insinnate how much he truly loved them, and desired their salvation, As it appeareth, 1. from his writing so large a Letter to them: 2. from his writing of it with his own hand, whether because his straits were such that he had not a Secretary to write for him, whom he might trust; or, that he might hereby prevent the calumnies of the false Apostles who might have objected that this Epistle was not Pauls, if he had imployed a Secretary or Scribe, as he did in writing his other Epistles (Rom. 16. 22.) subscribing the Salutation only with his own hand, 1 Cor. 16. 21. 2 Thess. 3. 17. So that though he wrote larger Epistles to some other Churches, yet he never wrote with his own hand so large an Epistle unto any Church as unto these Galatians. Doct. 1. The Minister of Jesus Christ ought to refuse no toil or pains whereby he may reduce a straying people, and any way advance the good of souls committed to his charge: for, Paul, in order to the reclaiming p. 302of those Galatians, notwithstanding of his other manifold distractions, and of the eminent hazard wherein he was for the time, doth undergo the great trouble of writing so large a Letter with his own hand. 2. It is nothing contrary to christian modesty and sobriety, but very lawfull in it self, and advantagious for the Lord's People that a Minister make known unto them sometimes, (though but sparingly, and as it were occasionally) what great pains he hath been at for bringing about their spiritual good, providing this be not done from ostentation and desire of vain-glory, 2 Cor. 10. 18. but from a purpose hereby to excite the people to bring forth fruits answerable to his pains: for, in order to this end, the Apostle doth modestly, and as it were on the by, propound to their consideration what pains he had been at in writing this Epistle; Ye see, or, consider ye (for the word will read both wayes) how large a Letter I have written unto you with mine own hand. 3. The greater pai…s are taken upon a people in order to their salvation by Christ's Ministers, they ought to be the more perswaded of their affection and love, and take the greater pains in making use of the labours of such Ministers, for working out their own salvation themselves; otherwise the more laborious Ministers are, the more inexcusable shall people be, and their condemnation the greater, Mat. 11. 22. for, the Apostle, to perswade the Galatians how much he loved them, and that they might be excited to bring forth fruits answerable to his pains, doth shew how large a Letter he had written unto them with his own hand.

Vers. 12. As many as desire to make a fair shew in the fles…, they constrain you to be circumcised: only lest they should suffer persecusion for the crosse of Christ.

SEcondly, in the Conclusion of the Epistle, the Apostle insinuateth that the false Apostles were not acted from love to those Galatians in their so much urging Circumcision upon them, as a thing whithout the which they p. 303could not be saved, whereby they laid upon them a kind of necessity, and constrained them to be circumcised, and sheweth three principles from which they did herein act, two whereof are in this verse; first, from hypocrisie, or a desire to make a fair outward shew of Religion by observing those fleshly and carnal rites, such as Circumcifion, difference of meats, legal purifications, and the like, injoyned by the ceremonial Law. Secondly, from pusillanimity, or a politick design to eschew persecution from their Country-men the Jews, and from the Civil Power, at the instigation of the Jews (Act. 18. 12, 13.) for preaching the sincere doctrine of the Gospel concerning Christ crucified, which is here called the Crosse of Christ: (See chap. 5. ver. 11.) the fury of which persecuters was much abated towards such Christians as did observe the ceremonial Law of Moses, the preaching down whereof, of any other thing, did inrage them most, chap. 5. 11. Doct. 1. Though an external profession of Religion (Rom. 10. -10.) and the practice of such external rites (1 Cor. 11. 24.) and other ordinances of divine worship as God hath commanded, (Col. 3. 16.) are to be made conscience of; yet, when the practice of those external things is opposed to the inward substantial duties of Religion, the former being rested upon without the latter, (Mat. 15. 8.) or, when the practiser affecteth a vain shew, and to be reputed religious because of those things, much more than to be religious really and indeed, Mat. 6. 16. this is the sin of hypocrisie loathsom both to God and man; and that especially when people affect a shew from the practice of those rites which are not commanded of God: for, this is condemned here in the false Apostles, that they desired to seem exceedingly religious, and to make a fair outward shew of Religion by observing such carnal rites as God had now abolished under the Gospel; As many as make a fair shew in the flesh, saith he. It is ordinarily observed, that the zeal of those who are carried away with the spirit of error themselves, and whose great work is to seduce others, p. 304doth most run out upon the externals of Religion, thereby affecting a fair shew, and to be reputed as men singular for piety and devotion; that so they may deceive the simple, who take all for gold that glistreth, Rom. 16. -18. So those Apostles desired to make a fair shew in the flesh. 3. An erring conscience is of great force, and mightily prevalent with erring persons to make them follow the dictates thereof; It being usual for such to pretend conscience as a reason why they cannot subject themselves to Truth, God in His holy Justice doth give them over to a spirit of delusion, 2 Thess. 2. 11. and maketh conscience to be their snare, when it imbraceth darknesse for light, Isa. 5. 20. and uncessantly vexeth them untill they execute its most unreasonable, irreligious, unnatural and sometimes most blasphemous commands, Joh. 16. 2. Jer. 32. 35. for, the false Apostles did constrain them to be circumcised, mainly, because by teaching the absolute necessity of Circumcision to Salvation, (Act. 15. 2.) they possessed their consciences with that erroneous opinion, and their consciences so misled, did constrain them to follow its dictates. 4. As persecution doth ordinarily follow upon the sincere preaching of the Gospel; So, when persecution for the Gospel waxeth hot, there are usually many found, who, to decline a suffering lot, do tamper with the persecuters of Truth, though not by total apostasie from Truth, yet by coming a great length in making shipwrack of faith and a good conscience, only to gratifie those who persecute the truth, and to break the edge of their rage and fury against themselves: who, notwithstanding, will labour to keep up their credit in the Church of God, as if they were acted from no such politick design, but from a principle of light and conscience: for, so those false Apostles constrained others to be circumcised, pretending conscience for their so doing, when their design was, only lest they should suffer persecution for the crosse of Christ. 5. Though Hereticks and every one who are carried away with a spirit of error, pretend to conscience, as that which they desire p. 305to follow, and dare not contradict in what they hold; yet very frequently such, especially they who are seducers of others, do but make a pretext and shelter of conscience to cover their pride, politick designs, love to ease in a troublesome time, pusillanimity of spirit, fear of persecution, and a desire of vain glory, by which they are acted more than from any principle of conscience: for, those false Apostles pretended to light and conscience, as the rule of what they did, Act. 15. 2. and yet they did it only, saith Paul, lest they should suffer persecution for the crosse of Christ; and, ver. 13. That they may glory in your flesh. 6. However they who persecute others for Truth do also pretend to conscience, Isa. 66. 5. yet, they are often found to be men destitute of conscience, and more politick than conscientious, even in those things wherein they pretend most to conscience, in so far as they do dispense with some professors of Truth, if so they come but a little towards them, and comply with them in some things only, though not in all things, as intending hereby to work them up to a greater length in progresse of time: for, so the persecuting Jews did not molest those Christians who were circumcised; though they did otherwise professe faith in the Messiah already come, whom the Jews had crucified, as is clear from this, They constrain you to be circumcised; only, lest they should suffer persecution for the crosse of Christ. 7. As a desire to eschew a suffering lot and persecution even for Truth by all lawful means, is no wayes sinful, but commanded, Mat. 10. 23. and commendable, Prov. 22. 3. So, to dispense with the least jot of Truth, and to imbrace the smallest of Errors contrary to Truth, that hereby the greatest of sufferings might be eschewed, is blame-worthy, and extreamly sinfull; seing the least of sins hath more of evil in it than the greatest of sufferings, Those are our affliction, but not our sin: for, the Apostle condemneth his adversaries, not that simply they had laboured to eschew persecution, but that they constrained others to be circumcised; only, lest they should suffer persecution for the cross of Christ.

p. 306Vers. 13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they may glory in your flesh.

THe Apostle, first, maketh good his former charge against his adversaries, to wit, That they urged Circumcision not from zeal to the Law of God, and from conscience, but from a politick base design; because they made no conscience to keep the Law themselves, that is, neither the moral Law, which they transgressed daily by their wicked and licentious lives, Philip. 3. 18, 19. nor yet the ceremonial Law, the keeping whereof they urged so much upon others, but did usually and without challenge neglect it among themselves, and where they knew none were to publish it abroad, Mat. 23. 4. Secondly, he mentioneth the third principle from which they were acted in their so vehement urging of Circumcision upon others, even their ambition and desire of vain-glory, that they might have whereof to glory and boast in the multitude of Proselytes among the Gentiles, who received Circumcision in their flesh at their instigation, and thereby did evidence that they were converted, or rather perverted unto Judaism. Doct. 1. As we would not lightly, and without evident cause charge any with hypocrisie, dissimulation, and pretending of zeal for God, and respect to conscience, when there is no such thing in reality and truth; So this is ground sufficient for any to susspect, and for those who are otherwise called unto it, to affirm, That they who give little o…o evidence of zeal to God, or respect to conscience in the ordinary strain of their conversation, are not acted from zeal and conscience in those particulars wherein they would seem most zealous and conscientious: and more especially, when Ministers do make bold without challenge to neglect those things, the practice whereof they presse most vehemently upon others, it cryeth aloud that they are men destitute of conscience, and that they speak and preach, p. 307not because they believe, but for other base ends: for, Paul, having charged his adversaries with hypocrisie in their so much urging of Circumcision, ver. 12, he giveth a reason for his so doing, to wit, their godlesse conversation and carelesse neglect of those things which they so much pressed upon others; For neither they themselves who are circumcised, keep the Law. 2. The Word of God in the mouthes of His Servants, is quick and powerfull, and sharper than any two-edged sword, so as it entreth in upon a man's very soul and spirit, and maketh that difference appear which is betwixt his false (though fair) pretences, and his real (though foul) intentions, the latter whereof lay lurking under the former; but this searching Word taketh off the visard, and maketh them appear in their foulest colours: for, the Word of God in Paul's mouth, discovereth the secret foul intent even of the very hearts of his adversaries, having laid aside their fair pretexts; They desire to have you circumcised, that they may glory in your flesh, saith he. 3. Where the spirit of schism and Church-renting hath once possessed a soul, it causeth the man in whom it is to refuse no pains, trouble, or toil, for gaining of many followers, and to look upon those whom he so gaineth as so many trophees of his victory, and speaking proofs of his unparalleled abilities and parts, wherewith he is so much taken up himself that he cannot dissemble his earnest desire to have all others taken up with admirationat them also: for, those schismatick Church-renters (chap. 4. ver. 17.) did desire, yea (ver. 12.) constrained men to be circumcised, that they might glory in their flesh.

Vers. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.

THirdly, in the Conclusion, the Apostle doth oppose his own truly christian and apostolick conversation and carriage to those sins of hypocrisie, carnal policy, p. 308and vain-glory, which he hath shown to be in the false Apostles: And, first, in opposition to their vain-glory, mentioned, ver. -13. he declareth that the matter of his gloriation and boasting was only in the crosse of Christ, that is, the all sufficient, expiatory and satisfactory sacrifice of Christ upon the Crosse with the whole work of our Redemption, which is also hereby synecdochically understood, and rejecteth all other sorts of boasting, as a thing abominable; for, so much doth his usual expression, God forbid, import, Rom. 3. 4, 6, 31. and 6. 2. Secondly, he sheweth, in opposition to their hypocrisie and desire to make a fair shew in the flesh, that by Christ, or by His Crosse (for the article in the Greek language may relate to either) the world was crucified to him, that is, all that is in the world, and in so far as it is opposed to the Kingdom of Christ, as honour, riches, pomp, pleasure, the favour, fear, wrath, praise or dispraise of men, all were undervalued and despised by him, to wit, in comparison of Christ and the excellency and worth of His sufferings, Philip. 3. 8. and hereby also he was crucified unto the world, that is, undervalued and despised by the men of this world; for, to be crucified in both sentences, signifieth the same thing, even to be contemptible and undervalued, as those were who died by that ignominions and cursed death upon the Crosse, Deut. 21. 23. Doct. 1. It is praise-worthy in a Minister, and advanceth much the conviction of those whose sins he reproveth, when his own carriage is so exemplary, as the holding forth of it may point out their duty, and wherein they come short of their duty: for, the Apostle, having mentioned the sins of his adversaries, ver. 12, 13. doth here hold forth his own practice, wherein, as in a glasse, they and others might see their duty in opposition to those sins; But God forbid, saith he, that I should glory, &c. 2. Though the goodnesse or badnesse of men, who maintain and labour to propagate opinions, are not sufficient arguments to prove either the truth or falshood of what they maintain; seing even the Godly may erre, p. 309and men, otherwise carnal, may discern what is Truth or Error, right or wrong, in some particulars better than they, 2 Sam. 24. 2, 3. yet, when Truth is already demonstrated to be Truth, and Error to be Error by sound and solid arguments from Scripture and Reason, then is it lawfull and opportune to compare the pious conversation of those who are for Truth, with the impiety, pride, and vain-glory of those who are for Error, that hereby some taking weight may be added unto those former arguments, especially in the minds of those who are prejudged against the Truth; for, the Apostle, in the body of the Epistle having confirmed his own Doctrine, and refuted the Error of his adversaries by solid and nervous reasons, doth now in the conclusion compare his own life with theirs, and opposeth his christian ingenuity and freedom from vain-glory, to their hypocrisie, basenesse and vanity: and this to make his former arguments weigh more with those prejudicate Galatians, as appeareth by comparing the two former verses with this and those which follow; But God forbid that I should glory, &c. 3. Though it be lawfull in some cases for men to glory in the good things of God bestowed upon them (See ver. 4. doct. 5.) yet it is altogether unlawfull; yea, no lesse than abominable, to glory in any thing, so as that we place our confidence in it, for making us accepted to, and righteous before God, but only the merit and satisfaction of Jesus Christ, the accomplishment whereof was upon the Crosse, Joh. 19. 30. for, in opposition to the false Apostles their boasting in Circumcision, as the meritorious cause of their Salvation, (See chap. 5. ver. 4. doct. 1.) doth the Apostle here say, God forbid that I should glory save in the Crosse of our Lord Jesus Christ. 4. A holy heart, which hath experimentally tasted the worth that is in Christ, cannot easily think upon Him, and especially upon His Satisfaction and Sufferings, but it must be enlarged towards Him, and have high thoughts of that excellency and worth which is in Him, joyned with an earnest desire of a more p. 310near union with Him, and with an acquiescence in Him as its own, if so the heart be already perswaded of interest in Him; yea, and will sometimes expresse those thoughts of Him to the full, when occasion is offered to make any mention of Him: for, so Paul, having occasion to speak of Christ, designeth Him so as he expresseth not only those high thoughts which he had of His Excellency and worth, while he calleth Him Lord, and Jesus, and Christ, but also the acquiescing of his heart in Him as his own, while he saith, Our Lord Jesus Christ. 5. The crosse and sufferings of Christ effectually applyed by faith, have that much power and vertue in them, as to make all things worldly, even the very applause and glory of the world, contemptible unto, and to be actually abhorred by a sincere Believer, in so far as the power, terror, beauty, allurements, credit, pleasure, or profit of those things would interpose to mar that high esteem he ought to have of Christ's satisfaction and sufferings, or his right use-making of them, or his seeking after God's glory as the chief end of all his actions, and above all those things: for, in those respects, the world was crucified, or as a dead carrion to Paul, wherein he could take no pleasure, and this by Christ, and the vertue of His sufferings, and nothing else; By whom, or, by which crosse, the world is crucified unto me. 6. The more that high esteem of, and glorying in Jesus Christ doth grow in the heart of any, the more will our accompt of all things worldly, being compared with Him and opposed to Him, decay: And where esteem of those things is upon the growing hand, that high accompt which ought to be had of Jesus Christ cannot but be decaying much; for, with Paul, I glory in the crosse of Christ and the world is crucified to me, did go together. 7. As a man truly godly, and renewed by the Spirit of Christ, and in so far as he is renewed, at least, cannot but be unsavoury unto, and vilipended by the world and wicked men in the world; So this also doth come from the death and sufferings of Christ, not indeed, as from a working cause, p. 311(for, Christ by, His death doth work no such malicious disposition in wicked men towards His People) but as from an occasion; for, from those gracious effects flowing from the Spirit of Christ, and wrought in those who are renewed, wicked men do take occasion to hate, abhor, and to take no pleasure in them, no more than they were the dead carrions of some notorious malefactors put to a shamefull death by the hand of Justice; By whom, saith he, I am crucified unto the world.

Vers. 15. For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but a new creature.

HE giveth a reason why he gloried only in the crosse of Christ, and not in those fleshly priviledges, or ordinances, and why the world was crucified unto, and undervalued by him, to wit, because those things which were matter of gloriation to the false Apostles, and by making an outward shew whereof they gained the world's applause (one instance whereof he giveth in Circumcision, and illustrateth it by its contrary uncircumcision, under which may be comprehended the simple want of this ordinance, and all other things which the uncircumcised Gentiles boasted of, as wealth, wisdom, strength, policy, and whatsoever is glorious in the eyes of the world) all which things he affirmeth to be of no account or worth in Christ Jesus, to wit, so as to make a man accepted of Christ, or to evidence his acceptation by Him, or interest in Him; and withall, sheweth that the new creature, or the renovation of the whole man by God's omnipotent creating power in knowledge, (Col. 3. 10.) righteousnesse and true holinesse (Eph. 4. 24.) is only that, in opposition to those external and worldly things, which maketh a man acceptable to God in Christ, and especially doth evidence his acceptation by, and interest in Christ. Doct. 1. As those things are most applauded unto by men of this world, which are most remote from, and have least relation unto Jesus p. 312Christ, and peoples interest in Him; So for that reason, a godly heart will be more dead unto, and lesse taken up with applause from them, whether he have it or want it: for, Paul giveth this for a reason, why the world was crucified unto him, Even that those things which had most of the world's applause, did no wayes evidence a man's interest in Christ, as the new creature did, as appeareth by the causal particle for: For in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision. 2. Though other things besides the work of Regeneration and saving Grace, such as wealth, honour, wisdom, strength, are of good use for the affairs of this life, Eccles. 9. 15. Yet, none of these, nor any other thing else, if separated from the work of saving grace, are of any worth or account to commend us to God, or to evidence a saving interest in Jesus Christ and in those saving benefits which are purchased by Him: for, in this respect he saith, In Jesus Christ neither Circumcision availeth any thing, nor uncircumcision. 3. As we are so far dead in sins and trespasses, (Eph. 2. 1.) that no lesse than almighty creating power is requisit for working of a gracious change in us; So this gracious change, thus wrought, doth reach the whole man, his soul and all the faculties thereof, his body and all the members thereof are renewed and changed, 1 Thess. 5. 23. for, this gracious change hath the name of a new creature, importing it to flow from God's creating power, and that it is extended to the whole man. 4. This gracious change of the whole man is for singular use and advantage to the man who hath it, though not to give him a right to Christ, or to justifie him, except in so far as the grace of Faith is included in it; for, Faith alone doth intitle a man to Christ, (1 Joh. 5. 12, 13.) and justifie him, Gal. 2. 16. yet to evidence unto his own conscience that he hath that right, and is a justified person, 1 Joh. 3. 7, 14. for, with respect to this, he saith, That in Jesus Christ a new creature doth avail, with a little variation of the sense and meaning from that which we gave of almost the same words, chap. 5. ver. 6. p. 313because his scope there is somewhat different from what it is here.

Vers. 16. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.

HE addeth a second reason, whereby he commendeth not only that glorying in the sufferings and satisfaction of Christ, as the only sure ground to build our Faith for salvation upon (spoken of, ver. 14.) but also the study of piety, and of becoming a new creature, (whereof, ver. 15.) as the only rule according to which all ought to walk in their several imployments. And, secondly, doth excite all men to walk according to this rule, by a most sure prediction and promise of a double fruit to be reaped thereby, even Peace, that is, peace with God, peace with their own conscience, and so much of peace one with another, and of sanctified prosperity (which also goeth under the name of peace, Gen. 28. 21) as God should see convenient for them, Psal. 84. -11. and Mercy, that is, God's favour, the fountain of the former peace, which should furnish them with a timous remedy to all their evils and misery. And, thirdly, because the false Apostles did glory much themselves, and boulstered up their followers much with this, That they were the only true Israelites, as being joyned to the People of God by Circumcision, to whom those promises did belong; he sheweth that they who followed this rule, though they were not Israel according to the flesh, Rom. 2. 28. yet they were the Israel of God, the only true Israelites, Joh. 1. 47. as being the children of Abraham by faith, chap. 3. 7. for, the particle and, in this place, must be exegetick of one and the same thing, as Eph. 1. 3. and not copulative of diverse. Doct. 1. The rule of a Christian man's walk, whether in relation to faith or manners, is not left indifferent for every man so as he may choose what rule pleaseth him best; neither is it left arbitrary unto any man to impose a rule of walking p. 314upon others, but there is a fixt, determinate rule condescended upon by God for all, which no man may either add to, or take from: for, saith he, As many as walk according to this rule, meaning a determinate, fixed rule. The word in the original is borrowed from Architectors who try their work by rule and square: now, whatever is defective, and requireth addition; or superfluous, and requireth diminution, is not a perfect and just measure or rule. 2. Though this rule and canon of faith and manners be the whole Word of God contained in Scripture, 2 Pet. 1. 19, 20, 21. Yet, the grace of Faith in Jesus Christ, and repentance unto life, are a doctrinal sum of this rule, if we mean the Doctrine of Faith and Repentance; or, a practical sum, if we mean the graces themselves; there being no point of Truth taught, and no duty pressed in the whole Scripture which one way or other relateth not to one of these two: for, while he saith, As many as walk according to this rule, it is all one upon the matter, whether by the rule he mean the Doctrine contained in the whole Epistle, which is one and the same in substance with the rest of Scripture, or the graces of Faith in Christ, called (ver. 14.) glorying in the crosse of Christ, and of repentance unto life, called (ver. 15.) the new creature, although it be more probable, he mean the latter. 3. This rule of faith and manners, contained in the Scripture, is unchangeable, and ever to remain as that to which all men in all ages, to the end of the world, ought to make themselves conform: for, the word rendred walk in the original, is in the future tense, as relating to all time; As many as shall walk according to this rule. 4. So accurate and orderly is this rule in it self, Psal. 119. 96. So ignorant are we of it in many particulars relating both to faith and manners, Psal. 119. 18. And so many and subtil are those tentations which Satan setteth on foot to make us transgresse and flight this rule. Eph. 6. -11. that there is great necessity of circumspection, accuracy and attention unto those who would rightly walk according to this rule: for, the word p. 315rendred walk, signifieth to walk orderly, attentively, as Souldiers when they keep rank; As many as walk according to this rule. 5 Even those who walk according to this rule, are not so much freed from sin and misery, but they stand in need of mercy; yea, all their receipts do come in the way, not of merit, but of undeserved mercy; for, mercy relateth to sin, misery; and to them that walk according to this rule, there is a promise not only of peace, but also of mercy, and of peace flowing from mercy; Peace shall be upon them, and mercy, saith he. 6. As tender walkers according to this rule may expect sufficient encouragement and reward, even in this life, and such as may counterballance all contrary discouragements and hardships which usually occur in that way; So their encouragements are not from the world, but from above, descending from Heaven, and therefore such as cannot be hindred by the malice of men: for, peace shall be upon them, and mercy, saith he; the word rendred, upon them, is emphatick, and importeth that those blessings fall down upon them from above. 7. It is not sufficient for a Minister of Christ who would comfort and incourage weak Christians (who are otherwise apt to be discouraged through multitude of tentations in their Christian course, Heb. 12. 12.) that he find out, and apply such precious Promises as are pertinent to their case, but he must also endeavour their satisfaction in this, that they are in the number of those to whom such promises do belong, and who with God's allowance may lay hold upon them, and draw out that comfort which is contained in them, otherwise the discouraged person will look upon it as presumption to apply any of those precious Promises, Psal. 77. -2. though otherwise he most gladly would: for, the Apostle sheweth, that those who walk according to this rule, and to whom he promiseth peace and mercy, are the Israel of God, to whom such Promises were made and do appertain; And upon the Israel of God, saith he.

p. 316Vers. 17. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus.

THe Apostle (having now sufficiently vindicated his Doctrine, and justified his practice, especially from those calumnies which were spread of him, as if he had preached Circumcision, chap. 5. 11.) doth here by his Apostolical Authority discharge any whomsoever to occasion further trouble to him, or unnecessary diversions from the great work of the Gospel, whether by speaking against his Doctrine, or by spreading, or entertaining calumnies and slanders of him, especially that formerly spoken of; and this because the manifold sufferings which he had endured from the Jews his country-men and others, for his sincere preaching of the Gospel, without any mixture of Jewish Ceremonies (2 Cor. 11. 24) the marks, skars, or prints whereof, which were yet visible and to be seen in his body, did sufficiently witnesse and seal the truth of his Doctrine, and especially did abundantly refute that former calumny: for, if he had preached Circumcision, he should not have been so persecuted, chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries, and their base desire of eschewing a crosse for the speaking of truth, ver. -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error, Jude, v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons, Rom. 3. 8. yet the spending of much time in those eristick debates, may create no small trouble and heart-breaking vexation to their spirits, as diverting them exceedingly from that far sweeter, and in some respects far more profitable work both to themselves and others, even of preaching the positive and practicall Truths of the Gospel unto their hearers, and of feeding by meditation upon those Truths themselves: for, Paul, speaking of their contradiction to Truth, and calumnies p. 317against his person, saith, From hence forth let no man trouble me; importing his wrestling with those, did by way of unpleasant diversion trouble him, and so as they consumed his strength; for, so much doth the word, rendred trouble, signifie. 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions, but rather they prove more insolent, it is the duty of those who have authority, wisely to make use of it, for putting them to silence: for, so doth Paul, having used abundance of reasons and perswasions already by his Apostolick Authority, command, From henceforth let no man trouble me. 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters, as if they were the basest of slaves, malefactors, and the verie off-scourings of men; So, whatever hard measure His Servants do receive from such, the Lord Christ will look on it as done to Himself; He will own their sufferings, wounds, and akars of those wounds, as His own, and alloweth His suffering Martyrs to look so upon them also, & that because they are inflicted for the profession of His Name, 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers, whereby He and they are only one mystical Christ, Eph. 1. 23. for, Paul had received stripes and wounds, the marks whereof did afterwards remain in his flesh; the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with, and those he calleth the marks of Christ; I bear in my body the marks of the Lord Jesus. 4. Though men of this world do but judge basely of those who suffer for Christ, and of their sufferings, together with the prints and memorials of their sufferings, as they do judge of the stripes and skars of those who are justly beaten for their faults, Act. 24. 5. yet the person who hath suffered, will not be ashamed of, but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ: yea, it is the duty of all to think the more honourably p. 318of that person, seing those are the marks of Christ: for, Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him; I do bear in my body the marks of the Lord Jesus. 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions, So that a man's suffering for his opinion will not presently prove his opinion to be truth; yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine, this may adde weight to all his other arguments, and argue his sincererity and uprightnesse in the defence of his Doctrine, even that with courage and constancy, and that frequently, he hath sealed the truth of it by his sufferings: for, the Apostle, having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries, doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine, and question his sincerity in the defence of it; From henceforth let no man trouble me, saith he; for I bear in my body the marks of the Lord Jesus.

Vers. 18. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

FOurthly, the Apostle concludeth the Epistle with his ordinary farewell-wish; wherein, having designed them by the name of Brethren, he wisheth that God's grace and favour with all spiritual benefits flowing from it, and purchased and conveyed to them through Jesus Christ (therefore called the grace of Jesus Christ) might reside both in the effects and sense of it in their spirits and whole soul, and affixeth his Amen as an evidence of fervency and confidence in his wish, and as a confirmation of the whole Doctrine delivered by him in this Epistle. Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians p. 319and Colossians, Hence Learn, 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine, he ought to endeavour the more by affectionate insinuations, and by frequent and seasonable reiterating of loving compellations, the rooting out of those prejudices: for, besides all the insinuations which he hath used towards, and lovely compellations which he hath given to those Galatians, so much possessed with prejudice against him, chap. 4. 16. he designeth them by the name of Brethren, in his farewell-wish, which he doth to no other Church, except to that of Corinth, 2 Cor. 13. 11. who at that time had deep prejudice against him also; Brethren, the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care, and which should be most adverted unto by people themselves, is the spirit and inward man, as that for which God doth mainly call, Prov. 23. 26. and being keeped right, will command the outward man and keep it right also, Prov. 4. 23. and without the concurrence whereof, all that is done in the service of God, is nothing but detestable hypocrisie, Mat. 15. 8. for, the Apostle wisheth the grace of God to be with their spirits, by seating it self there, that it may command the body and all the members thereof from thence, The grace of our Lord Jesus Christ be with your spirit, saith he.

FINIS.