One Hundred Select Sermons, New Testament · Sermon 42
SERMON XLII.
Gal. 6.16.
And as many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.
In all matters of controverſie and difference betwixt men and men, the beſt way to compoſe them and to reconcile them on with another, is by pitching (as near as may be) upon ſome one Common and General Principle, wherein both parties may agree. In men, conſidered as men, by reducing them to the Principles of Reaſon; but in men conſidered as Chriſtians, by reducing them to the Principles of Grace and Chriſtian Religion; which if it be duly attended in the power and efficacy of it, is of force to unite thoſe minds, which are otherwiſe at greateſt distance and variance.
This is that therefore which the Apoſtle Paul does here in this place; he had obſerved atthis preſent time great differences in the Church of Galatia, which were raiſed amongſt the People of God, and thoſe hightened and promoted by the importunity of the falſe teachers amongst them. And now he knows not how better to ſettle them, than by calling them back to their Principles, even thoſe Principles whereof they did conſiſt, conſidered as Chriſtians, even the work of Saving-grace, and Regeneration, and the new creature in them, As many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.
IN the Text it ſelf we have two General Parts conſiderable of us: Firſt, The qualification of the perſons Secondly, The fignification of the bleſſings, or priviledges belonging unto them. The qualification of the perſons, that we have in the firſt clauſe, As many as walk according tothis rule. The fignification of the bleſſings or priviledges belonging unto them; that we have in the ſecond, Peace be on them, and mercy, and upon the Iſraelof God.
We begin with the firſt viz The qualification of the perſons, As many as walk according to this rule. Wherein again we have three Particulars more: Firſt, The Nature of Chriſtianity, and that is, that it is a walk. Secondly, The Condition of this walk, and that is regularity; it is a walk by Rule. Thirdly, The Determination of that Rule which a Chriſtians walk is conformable unto; it is this Rule.
For the firſt, The nature of Christianity, and the whole buſineſs of Religion it ſelf, it is expreſt by a walk. This we find it to be, not only here, but in divers other Texts beſides; it is the common and general Term which the Scripture puts upon it in every page and paſſage of it, inſomuch as we need not to inſtance in particular Proofs and Teſtimonies to confirm it. Now whiles it is thus expreſt, there are three things further which ſeem to be intimated in it. Firſt, The activity of Chriſtianity, that it lyes not in the habits only, but in operations. Secondly, The improvement of Chriſtianity, that it lyes not in beginnings only, but in proceedings; for walking, it is a motion of progreſs, and implies going on. Thirdly, The extent of Chriſtianity, that it lyes not only in ſome single performances, but in the common tract and frame of ones life, as walking, it does denote the courſe and converſation. Each of theſe are here conſiderable to this purpoſe.
Firſt, (I ſay) here's the activity of Chriſtianity, that it lyes not only in habits, but in operations, as walking, it implies motion and action, for ſo it does; it is true, that Religion and Chriſtianity, it begins here, to wit, in the infuſing of gracious principles and diſpoſitions into the hearts of thoſe which are made partakers of it; but here it does not reſt. Theſe habits, they are ſuch as do exert, and put forth themſelves in a proportionable actvity; and where there are the Principles, there will be likewiſe the Operations ſuitable and conformable thereunto. As it is in 1 John 2.6. He that ſaith, he abideth in him, i. e. in Chriſt, ought himſelf alſo ſo to walk, even as he walked.
Let us therefore be ſure to make this good to our ſelves, that it is thus with us, ſo as the Graces of God's Spirit be active and operative in us, and that we ſhew forth the vertue of him that hath call'd us out of darkneſs into his marvellous light, as the Apoſtle Peter ſpeaks in 1 Pet. 2.9. There are many which talk ſometimes of their good thoughts, and meanings, and intentions, and inward qualifications, becauſe they think no body can confute them, and convince them in theſe matters. But alas, theſe are not enough without ſome outward acts of new obedience, as diſcoveries, that they are in us of a Truth; as fairneſs of outward converſation, is not enough without ſanctifying Principles, and a change of the heart within, from whence it does proceed; ſo neither is this declared to be in good earneſt, where it does not in ſome manner expreſs it ſelf in the life and behaviour; Not every one that ſaith unto me, Lord, Lord, ſhall enter into the kingdom of Heaven, ſays our Saviour: but he that doth the will of my Father which is in He aven, Matth. 7.21. Chriſtianity, it is a matter of doing, which is imply'd in walking.
Secondly, It is matter of progreſs, which is implied in walking alſo, and improvement of that which is good: A good Chriſtian, he is careful to put on, and to go forward from one degree of grace to another: They go from ſtrength to ſtrength, as it is in Pſal. 84.7. Where grace is in the truth of it, it is in the increaſe of it, more or leſs; it never ſtands at a ſtay, but is ſtill in motion, and tending to perfection. Thus we have it in the Apoſtle himſelf, Phil. 3.12, 13, 14. Where he tells us, that he counts not himſelf to be perfect, but he preſſes forward to the mark, &c.
Thirdly, Here's the extent of Chriſtianity: It is not only a work, but a walk; it conſiſts not in ſome ſingle performance, but in an univerſality of carriage, according whereunto it is denominated. Grace, it runs through a mans whole converſation, and expreſſes it ſelf in that as large as he has any opportunity of doing good afforded unto him, whether publick or private, in reference to others or himſelf.
Therefore it concerns every one accordingly to be careful to improve it: There are many which ſingle out ſome one or two duties or ſervices to be done by them, in which they reſt themſelves contented, and neglect all others beſides, which do belong unto them. This is not to walk as Chriſtians; for to walk, it does imply a courſe and moving from one path to another, and not always continuing in one: A Chriſtian, he has his divers rounds (as I may ſay) which he takes to this purpoſe, ſometimes in his General calling, and ſometimes in his Particular; and in his particular, according to the various diſtribution of it. But (not to inſiſt upon theſe things) that's the firſt thing here conſiderable in this firſt General, to wit, the nature of Chriſtianity, that it is a walk; in the activity of it, in the progreſs, and in the extent.
The ſecond is the Regularity of it; it is an exact and orderly walking; and we have two words in the Text, which do ſignifie as much unto us: Firſt, The word walk, which in the Greek has this Emphaſis with it; it is not foreign, but foreign, which from foreign, is to walk in order and rank. Secondly, The word, Canon, or Rule, foreign, each of theſe ſpeak this unto us. And from both together there are two things here commended unto us, which we may take notice of diſtinctly. Firſt, That it is a matter of circumſcription. And ſecondly, That it is matter of comelineſs, or order; both of theſe are ſuch properties as do pertain to the walk of a Chriſtian.
Firſt, I ſay, Circumſcription, to ſpeak of that firſt. A Chriſtians walk, it is remarkable for this; it has its bounds and its limits ſet it, Quos ultra citraque nequit conſiſtere, beyond which it cannot paſs or hold. A Chriſtian is not a lawleſs perſon, one that rambles and runs up and down like a wild creature, like one diſtracted and out of his wits; he is of a body politick, which has its laws, &c. he knows not whether, nor cares not how, but he is confined, and kept within compaſs, he walks by rule. And this is that which accordingly in other places we have exhibited unto us, wherein we are bid to conſider our ways, and to ponder our paths, and to take heed to our feet, and the like. This ſhews that we may not walk at random, but with due regard had to our ſelves in this particular.
This is no piece of bondage, but of liberty rather; Profane and Atheiſtical perſons, they look upon the strictneſs of Religion, as an impriſoning to them, and think they cannot be free, except they be looſe and licentious; but thoſe who are the true ſervants of God, are otherwiſe indeed, and their practiſe is according hereunto; they have reſtraints and impediments upon them, and they reckon them as advantages to them; and ſo they are: Look as it is the priviledg of a man which is in his right ſenſes, that he is kept by the ſtrength of reaſon in him from thoſe exorbitances which one that is diſtracted, falls into without controlement; ſo it is the advantage of a man that is regenerate, and a true Chriſtian, that by the ſtrength of Grace in him he is kept from running into the ſame exceſs of riot with other men, as we find that expreſſion uſed, 1 Pet. 4.4.
Whiles it is ſaid here emphatically by Rule (for the better opening of this paſſage to us), we may take notice of two things: Firſt, Of somewhat excluded as oppoſite and contrary to this rule. Secondly, Of ſomewhat included, as the kinds and parts of it, and making it up.
For the firſt, That which is excluded, it may be reduced to theſe three heads: Firſt, Cuſtom and practiſe; when men do things, but becauſe they have done them. Secondly, Humor and paſſion; when men do things, but becauſe they will do them. Thirdly, Patience and example; when men do things, but only becauſe others do them before them. To walk by either of theſe Principles, is to walk indeed by no Principles at all, but oppoſite contrary to rule, and ſo very unſuitable, and diſagreeable to a Chriſtian, who is here limited and circumſcribed in the Text, by a rule ſet unto him. This is that which is excluded, which yet I will not now inlarge upon, as not altogether ſo pertinent to be handled, but rather leave it to your own Meditation.
The ſecond is that which is included, and ſo making up the kinds and parts of this rule untous. And here again there are three things eſpecially. Firſt, The rule of Goodneſs. A Chriſtian, he then walks by rule, when he does that which is warrantable. Secondly, The rule of Charity. A Chriſtian, he then walks by rule when he does that which conſiſts with that love which is due to brethren. Thirdly, The rule of intereſt, and propriety and calling. A Chriſtian then walks by rule, when he does that which is proper, and belongs to him to be done by him. All theſe might be very well proſecuted, but they will perhaps fall in more pertinently to be diſcourſt of in the following head, and therfore (for brevities-ſake) I will paſs them by here. So much of the firſt thing here conſiderable, as the condition of a Chriſtians walk in point of regularity, and that is circumſcription. He is not left at liberty, and at large, to rove up and down where he liſt, but is kept within bounds, and to his Rules.
The ſecond is the comelineſs and order of it in the Verbs, foreign, which (as I ſaid) is to walk in a due and decent manner. And indeed this is as requiſite and convenient as the other, when a man does not only keep his bounds, but obſerves his paces, and meaſures, and gait, and carriage in walking. This is what the Scripture ſometimes calls in another place, a walking uprightly, foreign Gal. 2.14. And in another a walking exactly, foreign, Eph. 5.15. See then that ye walk circumſpectly, or exactly, not as fools, but as wiſe. A Chriſtian muſt have acare of this, and has ſo, ſo far as he is a Chriſtian; he may be added as a fifth to Solomons four things, which are comely in going, Prov. 30 29. This is call'd a walking in wiſdom, in another place, Col. 4.5. Walk in wiſdom towards, &c. This is to walk with care and caution in regard of the manifold dangers and extremities which we are ſubject unto: As Nazianzene ſpeaks particularly of Miniſters, that they ſhould be herein like thoſe which dance upon ropes, or which climb a Maſt, foreign. for whom it is not ſafe to incline too much either one way or other, but to keep themſelves in an even ſtate and poſture of body. Thus ſhould it be alſo with all Chriſtians in their ſeveral places, which makes up to us the ſecond particular conſiderable in this firſt General, to wit, the condition of a Chriſtians walk, and that is regularity; he muſt walk, and he muſt walk by rule.
The third (which is the main of all, and which therefore I have made haſte unto, as moſt peculiar and conſiderable in the Text) is the Determination of the rule which a Chriſtian muſt walk by; and that is this rule, foreign. And here now the queſtion will be what this is, and what the Apoſtle means by it. Interpreters are at difference about it, but I ſhall not trouble you with the variety of their conceits, neither do I think it neceſſary. We need not go far (as I apprehend) to find out the ſenſe of it, if we caſt but our eyes back upon the verſe immediately preceeding, the 15th of this Chapter, where we find it thus, In Chriſt Jeſus neither circumciſion availeth anything, nor uncircumciſion, but a new creature, or a new creation, foreign. So then this is the rule which he here ſpeaks of, Regeneration, and the work of Grace in the heart: As many as walk by this, peace be upon them, &c. There's the Goſpel in the word of it, and there's the Goſpel in the work of it; each of theſe are a rule to Chriſtians. The former he had ſpoken of in the foregoing part of the Epiſtle. The latter, he here now ſpeaks of in this pace, in the new creature, which he here commends to this purpoſe.
Now this (for the clearing of it to us) may admit of a double Explication, and be taken two manner of ways: Either, firſt, in the notion of a byaſs; or, ſecondly, in the notion of a mark. According to the firſt ſenſe, ſo it is to walk by this rule, as having this moving and acting in us ratione principii, and ſo it does ſimply denote Chriſtians, as Christians; as many as walk by this rule of the new creature, i. e. as many as have true and ſaving grace acting and working in them, as the whole by which they are moved. According to the ſecond ſenſe, ſo it is to walk according to this rule, as our own Tranſlators render it, as having this directing of us, Ratione metae, vel termini; and ſo it denotes Chriſtians walking in the power of Chriſtianity, and ſuitably to thoſe gracious Principles which are really and indeed in them; either of which may be underſtood by us.
Firſt, Take it as a Byaſs or Principle; 'tis rule ſo. And here we have commended to us all, ſuch perſons as have the work of the new creature wrought in them, and are indeed acted by true and ſaving grace, which do that which they do in Religion, out of the Principles of Regeneration, and the inclination of a ſanctified heart, than which nothing leſs will ſuffice or ſerve their turns. This is that which every one is to regard, and look after in himſelf: It is not ſo much what any one does, as what principle acts him in doing it, and what is the ſpring of ſuch actions in him. This, if it be not a new nature, and an heart ſubdued and ſubjected to Chriſt, it is nothing worth; As many as are led by the Spirit of God (and thoſe alone) they are the Sons of God, Rom. 8.14. This is that the Scripture ſtill ſtands upon, Matth. 7.16, &c. Men gather not grapes of thorns, or figs of thiſtles: a corrupt tree cannot bring forth good fruit, &c. Quid eſt arbor mala? voluntas mala? ſays Anstin. What's an evil tree in this place? An evil will, and an evil heart, if that be naught, all's naught with it. And this evil heart is an heart not ſanctified and indued with grace; an heart of unbelief, as we find it alſo called in Heb. 3.12. This is that evil tree whence no good fruit does come.
Therefore (I ſay) let us look to this, that we may find it in ourſelves; there are many which reſt themſelves contented with the Principles of common ingenuity, and morality, and civility, the ſtrength of wit and natural parts, and think they are ſafe enough here, though they go no further. But alas, this will no do; it muſt be the new creature (as the Apoſtle here expreſſes it) and nothing leſs or inferior to it, which will ſtand us in ſtead: Except a man be born again, he cannot enter into the kingdom of God, Joh. 3.3. And if any man be in Christ, he is a new creature: old things are past away, behold all things are become new, 2 Cor. 5.17. The Scripture when it ſpeaks of the goodneſs either of our state or converſation, it ſpeaks of them ſtill with reference and reſpect had to theſe, ſometimes by walking in the ſpirit, ſometimes by walking in love, ſometimes by walking in the truth, and by the truth of the Goſpel; ſometimes by walkng in newneſs of life, which is the very ſam with this here of walking by this rule, this rule of the new creature, which is to act in us, per modum principii, as the byaſs whereby we are moved.
The ſecond is per modum Metae, ſen Termini, as the mark whereunto we are carried; and ſo this phraſe, it does denote unto us the duty of Christians, as to their following converſation after grace wrought in their hearts, which is to live up to the power and height of thoſe Principles in them. And ſo therefore it is here rendred according; thoſe that walk according to this rule. And theſe two now taken together, do (as I conceive) make the ſenſe compleat, and the latter ſtill ſuppoſing the former; as many as are indeed made partakers of this new Creation, and do walk ſuitably to it, Peace be on them, &c. This is that which all Chriſtians are to ſet down, and to propound to themſelves as the rule for the ordering of their lives and converſations; the new creature, and the workings of that, that they conform hereunto. And this is the point which may be hence taken notice of by us, As many as walk according to this rule, &c. It is that which we ſhall find in its equivalencies to be urged in ſundry other places beſides. Thus Eph. 5.8. Ye were ſometimes darkneſs, but now ye are light in the Lord: walk as children of the light. So Col. 3.9, 10. Ye have put off the old man with his deeds, and put on the new man, &c. Put on therfore bowels, &c. So again 1 Theſ. 5.5, 6. Ye are all the children of the light, &c. therefore let us not ſleep, as do others; but let us watch and be ſober. Still the new creature in the principles and workings of it is made the ground, and pattern, and direction for a Chriſtians ohedience, and the framing and ſquaring of his life, which it is to be regulated by; we are ſhewn what we ſhould be, by conſidering what we are, as regenerate an born again. And thus it may be laid forth in divers and ſundry particulars by way of Explication, as wherein it is to be obſerved by us thus to walk.
Firſt, As to matter of opinion, and the Doctrines which are taken up by us: We are herein to walk by this rule, in bringing them to the new creature, as to the touchſtone of them; that cannot be ſound in Divinity, which is abſurd and incongruous in Chriſtianity; and therefore we ſhould hereby examine thoſe points which are offered unto us, whether they agree with this or no; if they do not, reject them, and have nothing to do with them: The Spirit of God in the Scripture, and in the conſcience, agree both together: and look as there is nothing at any time ſuggeſted by him to the mind, which is not conſonant to the written word; ſo there is nothing neither by him ſet down in the written word which is repugnant to his influenres upon the mind and inward man; the one being the counterpane of the other, and declaring what is in it: and when I ſay the mind, I mean the mind as ſanctified and renewed: There are ſome which appeal to the mind in its natural conſideration, and ſo make humane Reaſon to be the rule of Faith. But this is a Lesbian Rule, and which will not hold; no, it is the mind, as it is regenerated and repaired, whereof we now ſpeak, and the dealing of God with it in order hereunto: The actings of the new creature in us, are the beſt diſcoveries of ſuch Doctrines to us. Hence we read in Scripture of the unction, and anointing which ſhall teach us, 1 John 2.20, 27. which places are not to be underſtood (as ſome fanatical perſons would have them now in theſe days) of ſuch a light within us, as does exclude the word of God, and uſe of Ordinances, but as is conſonant and agreeable hereunto. There are ſome points in Divinity, the right reſolution whereof lyes not ſo much in our books, as in our hearts, which therefore (not neglecting the other) we ſhould be well acquainted with for this intent. And the reaſon of ſo much miſtake and miſcarriage in them, is indeed oftentimes, and moſt uſually the want of this; becauſe we are strangers at home in our own breasts, and ſet our wits on work, rather than our conſciences, by want of a due reflexion, and looking into our ſelves, and obſerving of the manner and carriage of Gods dealing with us in this reſpect; or if not ſo, yet at leaſt a miſtaking of common grace for ſanctifying, and making that to be a work of grace, which is but a work of nature, and civility, and education; a meaſuring of God by our ſelves, and making his thoughts to be like our thoughts. This is that which lays a ground to thoſe errors about free-will, and concupiſcence, and perſeverance, and ſuch as theſe which are abroad in the world. This is the reaſon why many great Scholars are at a loſs, where meaner parts ſometimes hold out, becauſe the one ſpeaks out of conjecture, and the other out of Chriſtian feeling. Now therefore the way to ſettle us in theſe matters, is to lay hold on this preſent direction which is now before us, and by reducing theſe points of difficulty to the common ſenſe and experience, and obſervation of the Saints and Servants of God, in all ages and times of the Church; which though in ſome things which are circumſtantial, and of leſs concernment, may be different one from another. Look as he were a weak Phyſician, that ſhould deliver ſuch a point in Phyſick as were contrary to the experience of nature, and which all men find and feel in their bodies; ſo he muſt alſo be as weak and fond a Divine, who ſhall deliver ſuch a point in Divinity, as is contrary to the experiences of grace, and which all Chriſtians find and feel in their hearts; there being as much, and as general certainty in the one, as there is in the other; yet in eſſentials, and the ſubſtance of Religion, are one and the ſame; ſo that thoſe which think contrary to them, muſt deny even Religion it ſelf. That's one thing wherein we are to walk by this rule of the new creature, namely, in matter of opinion, and the Doctrines which are taken up by us.
Secondly, In matter of cenſure, and the judgment which on any is paſt by us. We ſhould ſo far reckon and eſteem of any, and of our ſelves, as we have of this in us: This, it ſuits with the ſcope of the Text, by comparing it with that which went before. The Apoſtle had to deal with ſome in the Church of Galatia, which ſtood much upon their Jewiſh Prerogatives and priviledges which they did partake of in that reſpect, which did foreign, made a fair ſhew in the fleſh; in ver. 12, of this Chapter, Gloried in their circumciſion and conformity to the Law of Moſes. In anſwer to whom he adds the following words, God forbid that I ſhould glory ſave in the croſs of our Lord Jeſus Chriſt, &c. And in Jeſus Chriſt neither circumciſion avails any thing, nor uncircumciſion, but a new creature: And then he adds, As many as walk by this rule, that is, (as we may well underſtand it) by this rule as to matter of judgment and eſtimation of any ones perſon. This is that which we ſhould be mindful of: though reſpect is alſo to be had to other Conſiderations; yet we ſhould principally value any, as they have more of grace and goodneſs in them; walk by this rule in point of Cenſure.
Thirdly, In matter of practiſe, and the things which are to be done by us: conſult alſo with this rule. Conſider whether that which we do, or not do be agreeable hereunto. Firſt, Be ſure to know, and to conſider what the new creature is, and wherein it conſiſts, and then examine whether ſuch and ſuch actions do comply with it; according to this we ſhould either provoke or reſtrain our ſelves; where we find our ſelves ſlack or remiſs to our duty, quicken our ſelves upon this Conſideration, that our Principles require better from us; where forward, and carried to evil, check our ſelves alſo from this argument, as being contrary to the new creature in us. This is the ſtate and condition of a Chriſtian, and of one that is indued with ſaving-grace, that he cannot do thoſe things which others take liberty in, nor omit what others diſcharge themſelves from, but has a neceſſity upon them; from whence it is that we read o… ſuch expreſſions as theſe in Scripture, We cannot but ſpeak the things which we have ſeen and heard, Act. 4.20. And we can do nothing againſt the truth, but for the truth, 2 Cor. 13.8. Here's can and cannot with a Chriſtian in ſuch caſes as theſe are, becauſe he is under a law, even the law of the ſpirit, Rom. 8.2. That which he cannot do with a good conſcience, he cannot do at all: A Moral impotency is all one with him, as a Phyſical, and he is provoked or tyed up according to the Principles which are in him.
Fourthly, As to matter of carriage and behaviour in every condition, we muſt walk by this rule here, ſo deporting our ſelves, as may be ſuitable to Religion, and the work of Grace in us, foraſmuch as that does very much fit and qualifie us for all estates whatſoever. The Apoſtle Paul ſpeaking of himſelf in Phil. 4.12. ſays, He knew how to be abaſed, and he knew how to abound; everywhere, and in all things he was inſtructed, both to be full and to be hungry; both to abound, and to ſuffer need: He was taught a ſuitableneſs and comelineſs of behaviour in a variety of conditions. And who, and whence was he taught it? ſurely not from fleſh and blood, but from the work of God's Spirit in him, and by Grace wrought in his heart. And ſo muſt every one elſe be beſides; and being ſo, be careful to walk proportionably hereunto, with patience, and humility, and thankfulneſs, and moderation, and contentment, and compaſſion, and fellow-feeling of the neceſſities of other men, to exerciſe the grace of that condition in which we are. This new creature, if we obſerve it, and be indeed acted by it, it will lead us and carry us to ſuch a frame and temper of ſpirit as this is, whatever ſtate happens unto us. And ſo now I have done with the firſt General Part of the Text, which is the qualification of the perſons here mentioned, As many as walk, &c.
The ſecond is the ſignification of the bleſſings or priviledges belonging unto them, Peace be on them, and mercy, &c. I call it the ſignification of bleſſings, but indeed there is ſomewhat more in it. This paſſage (for the clearing of it to us) ſeems to carry a threefold Emphaſis with it, which may be faſtened upon it. Firſt, In the notion of a Promiſe, or Divine Intimation, Peace and mercy unto them, that is, there ſhall be peace and mercy unto them; it is a priviledg which they have intereſt in. Secondly, In the notion of a Prayer, or Apoſtolical Benediction, Peace and mercy upon them, that is, let peace and mercy befall them; it is the bleſſing which I do pronounce unto them. Thirdly, In the notion of a compliance, or friendly ſalutation, Peace and mercy upon them, that is, I am peaceably affected towards them, and in charity with them; either of theſe notions, or all, may be comprized in this expreſſion here before us in theſe preſent words.
We begin with the firſt, As it has the notion of a promiſe, or Divine Intimation, There ſhall be peace, &c. This is the advantage of all godly men, living in the Power of Godlineſs, and walking by the Rules of Chriſtianity, that they ſhall have peace and mercy for their portion, which ſhall be beſtowed upon them. This is that which the Scripture does ſignifie in divers other places, as Pſal. 119.165, Great peace have they that keep thy law, and nothing ſhall offend them. So Iſa. 26.3. Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, &c. and Phil. 4.7. The peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds, &c. Peace, it is a large word, comprehending all kind of happineſs and felicity in it whatſoever; but we may here in this place confine it more eſpecially to that which is ſpiritual: Peace and mercy, that is, peace flowing from mercy, in the pardon and remiſſion of ſin, through the blood of Jeſus Chriſt. This is the peace here meant, with the effects and concomitants of it, as belonging to powerful Chriſtians; they ſhall have peace and reconciliation with God, as the main ground-work and foundation of all; and they ſhall have alſo peace in their own conſciences, as iſſuing and following hereupon. To which alſo we may add as an overplus, Peace with men, and all other creatures, ſo as not to be able to do them hurt, but rather good, even in their greateſt oppoſitions; and at laſt eternal peace and reſt in glory: to him that ordereth his converſation aright, I will ſhew the ſalvation of God, Pſal. 50.23. For the further amplifying of this unto us, it ma no be amiſs for us to take notice of the manner of expreſſion, by an Hebraiſm, Peace not to them, but upon them, foreign. And there are two things denoted in it. Firſt, The Original and deſcent of ſo great a bleſſing as this is, the bleſſing of peace, as every other good and perfect gift beſides, it comes from above; it is ſuch as is ſhoured down from Heaven, and deſcends from the Father of lights, as the Apoſtle James ſpeaks, in Jam. 1.17. It isnot a thing which grows out of our ſelves, and our own hearts, which incline rather to all that is oppoſite and contrary hereunto, neither can man beſtow it upon us; but it is the gift of God alone: He creates peace, peace, Iſa. 57.19. and John 14.27. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you, ſays our bleſſed Saviour to his Diſciples, when he was taking his leave of them.
Secondly, Here's alſo denoted in this phraſe, the fulneſs of the bleſſing, it ſhall be upon them, ſo as to cover them, and fill them, and reſt, and abie in them, foreign, to rule and triumph in their hearts, as we find that phraſe uſed, Col. 3.15. This was that which is here promiſed to all ſuch as live like Chriſtians, they ſhall have peace in a large and plentiful meaſure confer'd on them.
This is matter of exceeding great comfort and encouragement to all the true ſervants of God, and to thoſe whoſe hearts are perfect with him: In the world it falls out ſometimes, that the more exact any are in their lives, the more trouble and oppoſition they meet with, and thoſe which are naught and miſchievous, will be ſure to create difficulties to them. Look by how much the more that any are careful to walk by this Rule, the more ſpight and hatred ſhall befal them. But here is that which may ſatisfie all ſuch perſons, as a promiſe from truth it ſelf, that his peace and mercy ſhall be upon them, yea, and ſo much the more for that diſturbance which they find anywhere elſe: Mark the perfect, and behold the upright, for the end of that man is peace, ſays David, Pſal. 37.37.
Let us therefore all make much of this, this perfection and integrity we ſpeak of, in order hereunto; and as we deſire to have peaceable conſciences, ſo let us be careful ſtill to have ſincere conſciences. Let us walk by rule, and this rule which we have here mentioned unto us: This will bring a man peace at laſt, when all the world muſt be left by him, with all the comforts and pleaſures which are in it; Oh the ſabbath and ſweet tranquillity of ſpirit, which a gracious heart that is careful firſt to know God in Chriſt, and then to keep communion with him, finds in it ſelf! How free from thoſe diſtractions and annoyances which another perſon is incumbred withal! How peaceable in life, yea how comfortable in death it ſelf! Whereas on the other ſide, for the wicked, there is no peace unto them, ſaith my God: But they are like the raging ſea, caſting forthmire and dirt, as the Prophet ſpeaks there in that place, Iſa. 57.20. That's the firſt Emphaſis of this phraſe, Peace be upon them, &c. as it carries in it the notion of a Promiſe, or Divine Intimation.
The ſecond is the notion of a Prayer, or Apoſtolical Benediction, Let peace and mercy be upon them. This we find frequently in the Epiſtles to thoſe whom the Apoſtle writes to, we have it in the beginning of this, Gal. 13. Grace be to you and peace. And here alſo he cloſes with it. But here with a little more reſtriction to the particular occaſion, and the matter in hand which he treats of, and that is walking by this rule. The Apoſtle ſolemnly pronounces a bleſſing of peace upon them: This is not lightly to be paſt over by us; for as there's weight in an Apostolical curſe, and an Anathema ſent forth by him (as we have ſometimes ſhewen from another place in this Epiſtle); ſo is there weight alſo in an Apostolical Benediction, and a word of bleſſing proceeding from him, as it does here to all circumſpect Chriſtians: They are bleſt by the Apoſtle of Chriſt, in the name of Chriſt; and this bleſſing, it ſhall inſeparably cleave and ſtick unto them, and they ſhall find and feel the ſweetneſs and comfort of it; and what is tender'd in the promiſe, it is here alſo further ſealed and confirm'd in this pronunciation, whereby God in the mouth and pen of his ſervant does further ingage himſelf to make it good to all ſuch perſons as are vers'd in it. Let the Pope and Papiſt ſpurt their curſe, but God bleſſes, which is all in all, and more to be regarded by them.
And this (for the inlargement of it) reaches not only to the times wherein the Apoſtle wrote this Epiſtle, but to all times and ages whatſoever in following generations. For which purpoſe we may here alſo (by the way) take notice of the expreſſion in the future, as it runs in the Original Text, which is not foreign, but foreign; not which do walk, but which ſhall. By which expreſſion (as I conceive) there are two things pointed out unto us; the one reſpecting the Duty, and the other reſpecting the Bleſſing, and the reward and recompence of it; that which reſpects the Duty, is perſeverance and continuance in good walking, as a neceſſary qualification; that which reſpects the reward, is the continuance of this Bleſſing to the performance in a ſucceſſion of times.
Firſt, As reſpecting the Duty, it is perſeverance and continuance in this walking. And here two things more: Firſt, What ought to be. And ſecondly, What will be; that which ought to be is this; that thoſe who have begun a good walk, they ought ſtill to proceed in it, and to go on; as they walk thus at preſent, ſo they muſt do further for time to come. For this reaſon it is expreſt in the future; not which do walk, but which ſhall, becauſe thoſe which do ſo ſtill, muſt. Perſeverance, it is the duty of a Chriſtian which he is call'd unto; having began, he is ingaged to continue. This hint, it was but very requiſite and proper to the Galatians, becauſe they had been eſpecially guilty in this particular: they had begun in the ſpirit, and ended in the ſleſh, Gal. 3.3. They had run well, but were now hindred, or driven back, ſo that they did not obey the truth, Gal. 5.7. Now therefore for theſe, ſuch an intimation was but ſeaſonable unto them, and 'tis ſo as well to all others beſides: It is that which God expects from us whoſoever we are; if we have once taken up the ways of Religion, to proſecute them, and to proceed in them with all ſtedfaſtneſs and conſtancy of mind, and to keep cloſe to this rule.
And the reaſon of it is this, becauſe we have all incouragement, that may be, ſo to do: There is ſo much ſatisfaction in Godlineſs, and the ways of Chriſtianity and true Religion, as that there are none, whoever enter upon the, but they have ſtill cauſe to proceed in them, and to perſevere to the end: Her ways are ways of pleaſantneſs, and all her paths are peace, as it is ſpoken of ſpiritual wiſdom, Prov. 3.17. God is no hard maſter, but does abundantly recompence all thoſe that ſubmit themſelves to him, that they may be ſtill perſwaded to keep with him; his commandments are not grievous, but in keeping of them is great reward.
Therefore thoſe who do ſtep aſide here, they do exceedingly degenerate; they who ſwerve from this rule, they do much hazard and indanger themſelves, and walk unworthy of that holy calling wherewith they are called. By this expreſſion in the future, is ſhewen what they ought to do, which are true Chriſtians, viz. to perſevere.
Secondly, What they will do; here's not only their duty, but their diſpoſition, and the frame of ſpirit, which is in them, which is ſtill to perſevere, at leaſt for the main and ſubſtance of their Chriſtian courſe. Indeed there are many defects and failings, even in the beſt that are, and ſwervings from this rule here ſpoken of, for the meaſure and degree of it: Chriſtians (the more's the pity) do not ſo carefully ſet this rule before them, nor yet walk by it, as it becomes them to do. But yet (through the goodneſs of God to them, and his Grace following of them) they do for the principal keep themſelves to it: where men do truly walk by it once, they will walk by it always, and continue ſtill ſo to do.
Again further, To add one thing more, as pertinent hereunto: Hereby is expreſt not only the diſpoſition of the ſame perſons in regard of themſelves, but alſo of different perſons in regard of ſucceſſion: And it is for this reaſon, as well as for the former, expreſt in the future; as many as ſhall walk by this rule, in reference to following ages, to ſignifie thus much unto us, that there will ſtill be ſome always which will do ſo. Chriſtianity, it is not a Principle which is confined only to one age of the world, but will laſt as long as the world it ſelf; ſo long as the earth remains, there will ſtill be ſome which will walk in good ways, and be acted by gracious and holy Principles in them; look as there will be always a contrary Principle, of wickedneſs, and naughtineſs, and luſt; there will be always corrupt nature in the world, and thoſe which walk conrary to this rule; ſo there will be on the other ſide a Principle of Goodneſs, and ſuch perſons as do cloſe with that.
This, it makes for two purpoſes whereunto it may be improv'd. Firſt, For the ſhame and confuſion of all ſuch as do at any time oppoſe it, and ſet themſelves againſt it; it is in the heart and deſire of many perſons, to baniſh goodneſs, and conſcientiouſneſs, and integrity out of the world, if they were able to do it, and all thoſe which are followers of it, that there ſhould be none of them remaining in the earth, Pſal. 83.3, 4. But yet through the Goodneſs of God they ſhall not do ſo; in the midſt of all that exorbitancy and irregularity that is in the world, there ſhall ſtill be ſome that will walk by this rule, mauger all the malice, and temptations, and oppoſitions, even of of Hell it ſelf.
Again, further, Here's incouragement alſo to ſuch as theſe are, ſuch as are themſelves good and gracious, that they ſhall not want company; yea that when they are gone and dead in their graves, there ſhall be ſtill a Church in the world: God will have ſome who ſhall ſerve and worſhip him, and by their ſtrict and holy Converſations, bring honour unto him. And thus have we ſeen how this expreſſion in the future-tenſe does reſpect the Duty, which is perſeverance in good walking.
Secondly, It does alſo reſpect the bleſſing, and reward, and recompence of this Duty, which is the continuance of it to ſucceeding generations. This Prayer for peace and mercy to all ſuh as walk'd by this rule, is not only to be looked upon as extended to thoſe times which the Apoſtle wrote in, but to theſe alſo in which we live; ſo long as we ſhall be careful for our parts to perform the condition, we may likewiſe expect a ſhare and intereſt in this Apoſtolical Benediction, and ſhall find and feel the comfort (I ſay) and benefit of it. Thus, whatever was written aforehand, it was written for our learning, that we through patience and comfort of the Scriptures, might have hope, as it is Rom. 15.4. And they are written for our conſolation, upon whom the ends of the world are come, as it is 1 Cor. 10.11. Whoſoever they be that ſhall believe themſelves as true Chriſtians, they may expect the bleſſing of Chriſtians as belonging unto them. And that's the ſecond Emphaſis of the words, as they carry in them the notion of a Prayer, or Apoſtolical Benediction.
The third and laſt is the notion of a compliance, or friendly ſalutation, as they are a testimony of good-will and reſpect; and ſo they are to be looked upon, not only in the words themſelves, but in the affection from whence they come. There were now (as I hinted in the beginning) at this time ſome differences in the Church of Galatia, whereof ſome were leſs material than others; ſome, they ſtruck at the very foundation of Religion, others did not; and ſo ſome perſons which were the ſubjects of theſe differences, they were differently affected and carried in them, for ſome erred out of wilfulneſs, and the corruption of their own hearts and conſciences, others were but miſled and ſeduced by them, whoſe hearts were yet right for the main. Now in reference to theſe latter eſpecially, does the Apoſtle add this Epiphonema, As many as walk after this rule, peace, &c. From whence we learn what is the Duty of all other Chriſtians beſides, which are in conſent for the main ſubſtance of Religion, though joyn'd with ſome circumſtantial differences, to maintain peace, and love, and union one with another: Circumciſion and uncircumciſion is here nothing in Chriſt Jeſus but a new creature.
For the better opening and clearing of this point, theſe words in the Text, As many as walk after this rule, &c. are to be taken two manner of ways, either indefinitely, or excluſively. Firſt, Indefinitely, as extending to all which do ſo. Secondly, Excluſively, as excepting all which do not, whether from the promiſe, or the prayer, or the compliance.
Firſt, To take them indefinitely, As many as walk after this rule; let them in other reſpects and conſiderations be what they will be, high or low, rich or poor, Jew or Gentile, circumciſion or uncircumciſion, of the ſame judgment, or of different, yet if they be ſuch as do partake o the new creature, and live up to it, that is, walk by this rule, then peace and mercy be upon them. This is the Apoſtles reſolution and practiſe alſo here in this place, which accordingly is to be followed by us. It was the reſolution of that holy man Bucer (whoſe name deſerves always to be precious here in this place) that he would not refuſe any man in whom he ſaw aliquid Chriſti, whom he diſcerned and perceived to have any thing of Chriſt in him, as conceiving that to be the trueſt ground and foundation of reſpect, though mingled with ſomewhat elſe beſides, which perhaps might be well ſpared; and ſo it ſhould be the reſolution of all other Chriſtians with him. And the reaſon of it is this, becauſe they are ſuch as are accepted by God himſelf. God himſelf is no reſpecter of perſons (as St. Peter tells us), but in every nation, he that feareth him, and that worketh righteouſneſs, is accepted wish him, Act. 10.35. and ſo it ſhould be with us in imitation of him. We cannot have a better pattern, either for reſpect, or diſreſpect of any, than as God himſelf is to us.
This ſhould therefore perſwade us hereunto. It is a ſad thing to conſider oftentimes the diſaffections of brethren, and animoſities one againſt another; and that now and then for triſles, and ſuch matters as are not worth the ſpeaking of, whereby Satan does make a very great advantage againſt them, and prey of them to the prejudice of Chriſtianity it ſelf; we ſhould be watchful, and regulate our ſelves in this regard, and ſo not ignorant of Satans devices, as the Apoſtle ſpeaks, 2 Cor. 2.11.
Yea further, Not only be peaceably affected to thoſe which are good and right at preſent, but alſo well inclined to thoſe which are tractable and coming on, and of whom there is ſome hope for the future. This is likewiſe implied in the Text in this word again foreign, as many as ſhall walk by this rule, peace be to them, whenſoever they ſhall begin: There are ſome kind of people in the world, who if they take up a prejudice and ill conceit againſt any, they never know when to lay it down, yea though the perſons themſelves be alter'd whom they firſt took it up againſt, yet they ſtill continue in the ſame diſlike and diſſatisfaction towards them. This is both irrational and unchriſtian; no, if they ſhall ever change and be new men, though for time paſt haply they have not; yet if for time to come they ſhall walk by this, then peace and mercy be upon them whenſoever. This is that here which is commended to our practiſe; where men are aright for the main, there may be many other things withal in them. And ſo much of the words in the firſt acception, as they may be taken indefinitely.
The ſecond is, as they may be taken excluſively, as an exemption of all others beſides from theſe priviledges, but ſuch as ſhare in this practiſe; if there be any that walk otherwiſe, they can neither expect peace from God, nor good-will from men, which are his ſervants and children. This is that which the Scripture alſo exhibits and ſignifies to us in divers places and parts of it.
Where (for further Explication) we may lay the Emphaſis in either word, whether in the rule, or in the walking; if it be not this rule which men walk by it will not avail whatever other it be: There are ſome that think men may be ſaved in any Religion, yea even by any Religion at all; But this will not be, it muſt be by rule, and this rule; It muſt be the rule of the new creature or none: The Papiſts, they make a great deal of ſtir about their Canonics and Regulars, but ſo long as they fall ſhort of this Canon and Rule in the Text, we do juſtly depart from them, and hold no fellowſhip or communion with them: And ſo for others which do as well as they, who-ever they be, croſs the Principles and fundamentals of Religion, the Apoſtle himſelf has paſt a cenſure of reſtriction and abhorrency upon them, 1 Tim. 6.3. If any man teach otherwiſe, and conſent not to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the Doctrine which is according to godlineſs: he is proud, knowing nothing, but doing, &c. from ſuch withdraw thy ſelf. And ſo the Apoſtle John, 2 Joh. 1.10, 11. If there come any unto you, and bring not this Doctrine (thatis, this rule) receive him not into your houſe, neither bid him God ſpeed: for him that biddeth him God ſpeed, is partaker of his evil deeds. Thus we are to lay an excluſive Emphaſis upon the Rule.
We are to do ſo likewiſe upon the walking, for there's a great matter alſo in that; it is not as many as know this rule, have heard of it, and can in ſome manner talk or diſcourſe upon it, no, but as many as live and walk by it, peace and mercy be upon ſuch, and only ſuch. It is the power and practiſe of Religion, which as it ſhould be firſt minded by us in our ſelves, to come up to it, ſo ſhould be chiefly heeded by us in others to comply with it, and with them ſo far forth as they are indeed partakers of it. Paul would have nothing to do with any, as to intimate and familiar intireneſs, and that affection which he here expreſſes in the Text, any further than as it was thus with them, As many as walk after this rule, peace, &c. As for others, let them ſhift for themſelves; he minded and regarded them not.
Therefore we may not ſtretch this preſent point further than it is intended; that becauſe the Apoſtle here is full of his friendly and charitable wiſhes, therefore to conclude them promiſcuouſly and indifferently without any reſtriction, no, it is to ſuch as walk by this rule, and only ſuch.
Where ye may further take notice alſo of his ſincerity and moderation in this particular: In that he does not reſtrain it ſo much to his own judgment or practiſe, making that to determine all other, but to the rule of Chriſt himſelf, and the work of his ſpirit in the heart: If he does anywhere propound himſelf, as he ſeems to do in ſome other places, yet it is ſtill with this limitation, and in reference hereunto; as 1 Cor. 11.1. Be ye followers of me, as I am of Chriſt. So Phil. 3.15, 16, &c. When he had ſpoken of his own preſſing towards the mark, &c. He preſently adds, Let us therefore as many as be perfect, be thus minded: let us walk by the ſame rule, let us mind the ſame things: Be ye followers together of me, and walk ſo, as ye have us for an enſample. And ſo again, Phil. 4.8, 9. When he had firſt ſet the rule it ſelf in General before them, Whatſoever things are true, whatſoever things are honest, whatſoever things are of good report, &c. he preſently ſubjoyns, Thoſe things which ye have both learned, and received, and heard, and ſeen in me, do; and the God of peace ſhall be with you. A Miniſter ſhould ſo behave himſelf, as that to walk by this rule, and to walk by his practiſe, may be all one in the effect and event, though not urging ſo much the latter as the former, nor preſſing or ſtanding upon any thing ſo much, as it is done by himſelf, but rather as it is injoyn'd by Chriſt. So did the Apoſtle Paul here in this preſent Text, as in other places, As many as walk by this rule.
There's but one additional word more, which I touch and have done, which belongs to the qualification of the perſons, in the cloſe of the Text, And upon the Iſrael of God. How does this now come in upon the former? and what may be the meaning of it? There be divers things which may be couch'd in it.
Firſt, We have here a General direction to be obſerved by us as to the ordering of our Prayers, which is ſtill in them to be mindful of the Church and People of God, and the flouriſhing ſtate and proſperity of that. Hence 'tis ſo often ſtill in the Pſalms, But peace upon Iſrael, an peace upon Iſrael, and peace upon Iſrael, Pſal. 125.5. Pſal. 128.6. Pſal. 131.3. Still Iſrael is ſure to come in for a ſhare in Bleſſing. David could ſeldom make a Prayer to God upon any other occaſion beſides, but he is ſtill mindful in it of the Church, and of the common welfare of Gods People: If I forget thee, &c. Pſal. 137.5. Thus it ſhould alſo be with us, we ſhould be much in our requeſts to God for that, and for the peace of it; foraſmuch as it is our common concernment, and in the peace thereof we our ſelves ſhall have peace: As all the members and ſeveral parts of the natural body have a ſhare in the health and welfare of that body.
Secondly, In this Expreſſion we have a deſcription of the condition of true Chriſtians, which is to be ſuch as prevail with God, and are Princes with him, as Iſrael ſignifies, and as Iſrael was: All Gods People, they have Power with him, and can obtain great things from him in their Petitions and Requeſts which they make to him: They are the Lords remembrancers, which give him no reſt day nor night till he have eſtabliſh'd and made Jeruſalem a praiſe in the earth, as it is in Iſa. 62.6, 7.
Thirdly, And principally in this Expreſſion we have a diſtinction of thoſe which are the true People of God from pretenders, and a ſecret oblique gird at ſome of the Jews in this particular, who ſtood much upon their Parentage, and Birth, and Nation, an the like, that they were the ſeed of Abraham, Iſaac, and Jacob, and ſo Iſraelites according to the fleſh. For this the Apoſtle here intimates to them, what he does alſo in another place, Rom. 9.6. That they are not all Iſrael, which are of Iſrael; the Iſrael of God, that is, the Iſrael which worſhips God, and is accepted of him: according to that in Phil. 3.3. We are the circumciſion which worſhip God in the ſpirit, and rejoyce in Christ Jeſus, and have no confidence in the fleſh. And Rom. 2.28, 29. He is not a Jew which is one outwardly, &c. but he is a Jew which is one inwardly, &c. The Iſrael of God are the ſame here in this Text with thoſe whom in another place of this Epiſtle, Gal. 3.7. He calls the children of Abraham by faith. Theſe he looks upon as moſt intereſted in this Bleſſing; ſo that theſe words are not to be taken in oppoſition to the other, but by way rather of Explication. So much for that, and alſo of this whole Text, As many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.