Brief Exposition of Galatians and Ephesians
Vers. 19. My little children, of whom I travel in birth again until Christ be formed in you, 20. I desire to be present with you now, and to change my voice, for I stand in doubt of you.
HE doth yet further pursue the intended scope, which is to persuade them of his affection to them, by making it yet more appear, that his zeal for them was of the right stamp, and not like that of the false Apostles, In that, first, he was at great trouble and pains for their good, such as are the pains of a woman in travel. Secondly, his design in all his labor and pains, was, not so much to make them affect him (which was all that his adversaries sought after) as, to get the image of Christ (which being once wrought in them by the means of his Ministry, was now marred by their defection) again repared in them, and its lively lienaments drawn upon them: which expressions of his entire affection, are much sweetened by the affectionate style of little children, given unto them; So that his whole discourse doth breath out no less affection than that of a tender mother towards her dear child under some languishing disease or consumption, ver. 19. And thirdly, that he desired vehemently to be with them face to face, which was no great evidence of any hatred to them, especially considering the end of his desire, to wit, that being more fully acquainted with their case, he might accommodate himself in his speaking to them, whether in meekness or severity, unto their temper; and that because, being now at a distance, he could not understand their temper so exactly, and therefore was somewhat perplexed, and in doubt how to deal with them. All which, do express to the life, how tender, constant, sincere, and well-ordered his affection and love was towards them, ver. 20.
From Vers. 19. Learn, 1. There ought to be such a conformity betwixt the heart and the tongue, that the tender and warm expressions of kindness uttered by our tongue, may be undoubted evidences of that real kindness and respect which is seated in the heart; otherwise fair words are but foul flatteries, abominable both to God and man, Prov. 27. 14. for, Paul doth speak to these Galatians most affectionately, as a mother to her dear children, wherein he would have them to read his very heart; My little children, saith he. 2. The Ministerial Calling, is an employment of no small labor and pains, partly, because of much labor and diligence which is required to fit a man for that employment, and for every part of it, 1 Tim. 4. 13, 15. Act. 20. 20. and partly, because of many outward troubles and persecutions which do usually attend the faithful discharging of it, Mat. 10. 17. but mainly, because the object of that employment is the charge of people, with relation to their spiritual and eternal concernments, (Heb. 13. -17-.) in which, as people are most apt to miscarry, so their miscarrying therein is most dishonorable unto God and dangerous to themselves; and therefore the Minister, whose charge doth lie about those, and maketh conscience of his charge, cannot but be much exercised even to wearynesse, and the wasting of his natural spirits with a tide of contrary affections, as hopes and fears, joy and sorrow, desire and indignation, &c. 2 Cor. 11. 28. Hence Paul setteth forth the measure of his ministerial pains by the travel of a woman with child; Of whom I travel in birth, saith he. 3. Though it be God only, who by His own almighty Power doth beget us to that new and spiritual life of Grace, I am. 1. 18. 1 Cor. 3. -6. yet, He maketh use of called Ministers as the ordinary means and instruments, by whose ministry His Spirit doth effectually work, and bring about the conversion of sinners, Rom. 10. 17. and therefore the honor and title of being spiritual fathers and mothers is conferred upon them; hence it is that Paul not only calleth them his little children, but also saith, he did travel in birth with them, whereby he compareth himself to a woman in travel, and the work of the Ministry to the travel itself, by the means whereof children are born to God. 4. Though those who are once regenerated, cannot totally fall away from grace, so as to stand in need of a second regeneration (for, the seed of God abideth in them, 1 Joh. 3. 9.) yet, they may so far fall away, as that the new man of Grace in them will be much marred, and all lively evidences of their regeneration, lie under ground and in the dark, and so, as that to outward appearance there will be nothing of the life of God in them: for, though Paul saith not, he be got them again; yet, be did travel in birth with them again, that so Christ might be formed in them: which supposeth, that the Image of Christ in them was much darkened, the beauty thereof marred, and their spiritual life and motion hid and hardly discernible, as the life and motion of an unborn child in the womb. 5. The great end of a Minister's pains, and that, which not being attained, he is not to cease, or to rest satisfied, is not so much his own exoneration, as to have a near conformity to Christ, and the draughts of His Image, consisting both in knowledge (Col. 3. 10.) and holiness (Eph. 4. 24.) wrought in the hearts and lives of his hearers: for, this was aimed at by Paul; Until Christ be formed in you, saith he.
From Vers. 20. Learn, 1. The presence of a Pastor with his Flock, is so necessary in order to the entertaining of mutual affection, and the suppression of prejudices when they are yet in the bud, and before they come to any great height, and in order to a Minister's better uptaking of the people's case and condition, and to his application of suitable and seasonable remedies; that, (though a Minister may sometimes be necessarily withdrawn from his Flock, yet) he ought always have a desire to be present with them, without neglecting any occasion, when it offereth, of returning to them; for, thus was it with Paul, I desire to be present with you. 2. A Minister ought to take notice, so far as is possible, of the several conditions and dispositions of his People; that hereby he may know, how to carry himself, and to speak to them in that way which he conceiveth will be most gaining upon everyone, admonishing some, reproving others, comforting and instructing some, and sharply threatening others: for, this we conceive is meaned by Paul 's changing of his voice, in order to which, he desired to be present with them; that so knowing their case, he might the better fit his speech to their condition. 3. As the People of God are not all of one, but of different tempers, some being more tractable, and some more obstinate, some more soft and easy to be wrought upon by the Word, and some more obdured, some more subject to heartless discouragements, and others to high and lofty unsobernesse of spirit; So that way of dealing in a Minister which will be profitable for the one temper, will not be so for another: for, Paul, being ignorant of their present temper, stood in doubt of them, as fearing, if he did not fall upon a right way of dealing with them, he might do them more hurt than good. 4. Though a Minister may sometimes have reason to doubt what way to take with a people in order to their gaining, and be not a little perplexed, lest there be not success answerable to his pains; yet he is not to give over, but must go on, doing what is likeliest, and depending upon God for success: so doth Paul here; for, though be stood in doubt of them, or was perplexed for them, yet he sendeth this Epistle to them.
Vers. 21. Tell me, ye that desire to be under the Law, do ye not bear the Law?
IN the third part of the Chapter, the Apostle confirmeth and illustrateth the truth of the whole preceding disputation concerning our Justification by Faith, and not by Works, and the abolishing of the ancient legal Dispensation of the Covenant of Grace, and this by the history of Abraham 's family, whereby he showeth the Lord did prefigure not only the doing away of that ancient Dispensation under the days of the Gospel, but that also so many as did adhere unto it, (being considered as it was set in opposition to the Covenant of Grace, by those who sought to be justified by the works of the Law) were kept under the bondage of sin and wrath here, and at last should be banished from the face of God. And, on the other hand, that a more clear dispensation of the Covenant of Grace should succeed under the New Testament, and that those who, according to the tenor of that Covenant, did seek to be justified through Faith in Christ, should be the children of God, free from the bondage of Ceremonies and of God's wrath here, and possess the heavenly inheritance hereafter.
In order to this, the Apostle first prefaceth in this verse. by citing his adversaries and all others, who of their own accord, without and contrary to God's Command, did put themselves again under the yoke of the Mosaical Law, and sought to be justified by the Works thereof, (otherwise all Believers are under the Moral Law as the rule of their life, Eph. 6. 2.) he prefaceth (I say) by citing all such to hear what the Law itself, or that Scripture which is a part of those five Books of Moses which are called the Law (Rom. 3. 21.) doth say to this purpose: and withal he taxeth them indirectly for their not understanding the scope of the Law, and of the doctrine relating to it, notwithstanding of their pretending so much to the knowledge of it. Doct. 1. The Minister of Jesus Christ, is so far in the spirit of meekness to condescend to the humors of those, who oppose themselves, in order to their gaining, as that he always keep up his authority amongst and over them, as an Ambassador in Christ's stead, 2 Cor. 5. 20. for, Paul, having for condescendence and tenderness carried himself to them, as an affectionate mother, doth now carry the matter with more authority, citing and commanding them to hear a clear refutation of their error; Tell me, saith he. 2. So ignorant are all men naturally of that righteousness which is of God by Faith, that when it is offered they do what they can to reject it, and (such is their pride and madness) go about to establish their own righteousness by Works, betaking themselves to stand or fall according to the sentence of the Law and Covenant of Works; for, the Galatians were thus mad, who, rejecting the offer of Christ's righteousness in the Gospel, desired to be under the Law, to wit, so as to be dealt with by God according to the sentence of it. 3. The Doctrine of the written Law, is so far from giving any patrociny to that dangerous error of Justification by Works, That this error ariseth mainly from ignorance of the Law, and chiefly of that which is the scope of the Law, to wit, Christ for righteousness, Rom. 10. 4. for, Paul doth point at the reason of their so great desire to be under the Law, even their not hearing the Law, so as to understand it; Do ye not hear the Law, saith he.
Vers. 22. For it is written, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. 23. But he who was of the bondwoman, was born after the flesh: but he of the free-woman, was by promise.
THe Apostle, in the second place, propoundeth the typical history of Abraham 's family, taken from, Gen. 16, and 21. chapters. The sum whereof is, that as Abraham had two sons, to wit, Ishmael and Isaac, (he had also several others by Keturab, Gen. 25. 2. but these two are only mentioned, as being appointed by God to prefigure the present purpose) the condition of which two sons did differ in two things, first, That the one, Ishmael, was born of a bondwoman or servant, to wit, Hagar, Gen. 16. 1. 15. and so was but as a servant himself, and not the heir, Gen. 21. 10. The other, Isaac, was born of a free-woman to wit, Sarah, (Gen. 21. 2, 3.) who had been never a servant, but mistress, and joint in the government of the family with her husband, and therefore Isaac himself was no servant, but a free-man, even the heir, ver. 22. A second difference did lie in the principle of their generation and birth; for, Ishmael was born after the flesh, or by the ordinary strength of nature, his mother Hagar being a young woman and fit for conception, Gen. 16. 2. but Isaac was not conceived nor born from any such principle, Sarah his mother being ninety years old when she conceived, Gen. 17. -17. and so, according to the course of nature, unfit for conception, Heb. 11, 12. but he was born by promise, or by virtue of that promise made to Abraham, Gen. 17. 16. and the miraculous operation of God, ver. 23.
From this history of Abraham 's family, considered in itself, and leaving the mystery prefigured by it, to its own place. We Learn, 1. The best of men are not perfect, there having been some things even in the holy Patriarchs, which were not commended, but only tolerated by God, as a lesser evil for prevention of a greater. Such was their polygamy or marrying of moe wives than one, which though contrary to the first institution of Marriage (Mal. 2. 15. and Mat. 19. 4, 5, 8.) yet was practiced by many of the Patriarchs, as not knowing, or at least not considering what sin was in it, being blinded, partly by the tyranny of common custom, and partly by that great desire which they had to multiply their posterity, that if it were possible the Messias might have descended of their line: Thus even Abraham had two wives, a bond-maid, and a free-woman. 2. The best of men are in no small hazard to be so far overpowered with temptations to mis-belief under the delayed performance of divine Promises, and the want of all lawful probable means for the performance of them, as to close with sinful means for bringing of it about, and to repute themselves free from guilt in so doing, as if a good and necessary end could commend a sinful mean for attaining to it: for, Abraham, having a promise that the blessed Seed should come of him (Gen. 12. -3.) and having waited for a child until Sarah his wife through age had lost all hopes of conception, is moved, at her desire, to go-in unto Hagar his bond-maid, that he might obtain seed by her (Gen. 16. 1, 2.) rather than the Promise should lie unperformed; The one by a bond-maid, saith he. 3. The Lord standeth not in need of our sinful means for bringing about of His own gracious work towards us: for, after that Ishmael is sinfully begotten upon the handmaid, the Lord maketh Sarah conceive a son miraculously, in whom the Promise was to have its accomplishment; The other by a free-woman. 4. The Lord hath placed in the natures, as of beasts and birds, so of men and women, an ordinary power of generation and conception, whereby one generation may succeed to another, until the heavens be no more, and that men who cannot live any long space of time in their own persons, may in a kind perpetuate their life and memory in their posterity unto all succeeding generations; Thus Ishmael was born after the flesh, or by the ordinary strength of nature. 5. As the power of God is engaged to give a being and subsistence unto everything contained within the compass of a Promise, Isa. 46. 11. So it doth accordingly perform, even when all ordinary means and second causes do fail, and become useless for bringing about the thing promised: for, a promise being made to Abraham, that Sarah should have a child, she conceiveth and beareth Isaac, not after the flesh, or according to the ordinary course of nature, but through virtue of that Promise; But he of the free-woman, was by promise, saith he.
Vers. 24. Which things are an Allegory; for these are the two Covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 25. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
IN the third place, the Apostle expoundeth the mystery which was lurking under, and prefigured by the former history. In order to which he showeth, that those things, or the Scripture presently cited is an Allegory, that is, besides the literal historical sense of the words, God intended that the purpose contained in them should shadow forth the state of His Church in the following particulars, So that Abraham's two Wives did represent the two Covenants, to wit, the old Covenant, or the Covenant of Grace under the old Administration, (Heb. 8. 7.) which Covenant was greatly mistaken, and did degenerate unto a plain Covenant of Works, in the sense of many who did adhere unto it. 2. The new Covenant or the Covenant of Grace under the new Administration, Heb. 8. 8. The first of which Covenants he showeth was prefigured by Agar the bondwoman; and he describeth it, 1. from the place where it was first given, to wit, upon mount Sinai. 2. From the like effect produced by it with that of Agar, to wit, that as Hagar, so this Covenant especially as it was generally mistaken for a Covenant of Works, did beget children unto bondage, that is, they who adhered to that Covenant, so taken, were not thereby freed from their bondage to sin, Satan, and God's wrath (chap. 3. 10.) and were of a servile mercenary disposition, as doing whatever they did in God's service, not from love, but slavish fear, and of purpose to merit Heaven by their good works, Mark 10. 17. This is ver. 24. And, (having, as it were in a parenthesis, shown the fitness of the former resemblance, because mount Sinai, where the old Covenant was first delivered, is also in God's providence called Agar by the Arabians) he describeth this Covenant thirdly, from those, who in the time of the Apostles did tenaciously adhere to it, by showing that the earthly Jerusalem, or the Jewish Church, not, as she was in her best times, but in that present age did answer, that is, as the Original doth bear, was in the same rank, or did keep a kind of harmony and concord with that Covenant, because that Church, and the members thereof, called here her children, did remain in a servile condition, which he shown before, was the fruit of adhering unto this Covenant, as it was now adulterated and corrupted, ver. 25. Now, though the Spirit of God maketh use of the history of Abraham 's having two wives, to set forth a spiritual mystery, not condemning his fact; yet, this doth not justify his polygamy, no more than injustice in stewards is justified by the parable, Luke 16. 1. it being sufficient that the Word of God doth condemn polygamy elsewhere, Màl. 2. 15. and Mat. 19. 4, 5, 6. Doct. 1. Though there be only one genuine sense and meaning of every place of Scripture, which is sometimes expressed in proper (Gen. 1. 1.) sometimes in figurative and borrowed speeches, Luke 13. 32. (otherwise, if Scripture had moe meanings than one, it should be ambiguous and doubtsom) yet this hindereth not, but that the sense of Scripture may be sometimes not simple, but composed, so that there is one thing signified immediately by the words, and another thing immediately by the purpose comprehended in the words, and but mediately by the words themselves, as it is in types and allegories: for, this history did immediately set forth the state of Abraham 's family, and the state of Abraham 's family did shadow forth the state of God's Church in the particulars afore-mentioned; Which things are an Allegory, saith he. 2. Though the Spirit of God speaking in Scripture, giveth us express warrant to expound some places of Scripture, as holding forth, by way of type or allegory, some further purpose, than what the words do either in their proper or usual acception bear; yet it doth not follow hence, that we may without such warrant expound other Scriptures after the same manner, or hold forth our witty inventions of that kind, as a part of the meaning intended by the Spirit of God in those Scriptures: for, the Spirit of God expressly showeth, that this Scripture, or, those things are an Allegory. 3. It is a very usual way of speaking in Scripture, whereby the name of the thing signified, is given to that which doth only signify and represent that thing; So is it in the words of the institution of the Lord's Supper, Mark 14. -22. and so is it here, where the Apostle, speaking of Abraham 's two wives, saith, Those are the two Covenants; not that they were essentially such, but because they did represent and prefigure them. 4. Though the Covenant of Grace, entered by God with sinners in Christ, hath been but one for substance in all ages of the Church, Heb. 13. 8. yet, there hath been divers ways of administrating it, one especially under the Old Testament, and another under the New: hence is it, that this one Covenant is held forth as differing from itself, and as if it were not one, but two; for, those are the two Covenants, saith he. 5. The Covenant of Grace, as it was dispensed under the Old Testament, (because the Law, and the curse of the Law, was then much pressed, and the grace contained therein but darkly propounded) was therefore generally looked upon as a Covenant of Works, and the most part did so rely upon it, and expect life from it 〈◊〉 for, the Apostle speaketh of the Covenant made on Sinai, in this sense, while he saith, it did gender unto bondage, to wit, as it was mistaken for a Covenant of Works; and how it is said in that sense to gender unto bondage, is cleared in the Exposition; The one from the mount Sinai, which gendereth unto bondage. 6. Hagar, Sarah's bondmaid, did fitly represent and prefigure the Covenant of Grace, as it was delivered upon mount Sinai, not only for the reasons contained in the Text, but also because as Hagar was once a second wife to Abraham, and Ishmael her son for a while Abraham 's presumed heir, Gen. 17. 18. yet, after she began to contest with her mistress Sarah (Gen. 16. 4.) and her son to persecute Isaac the child of promise, both mother and son were cast out of Abraham 's family, and deprived of all hope of any inheritance in the Land of promise, Gen. 21. 9, 10. So, the Law of Moses, or the Covenant given by God upon mount Sinai, while it was rightly used as a Pedagogue leading to Christ, it did bring forth children to God, heirs of the heavenly inheritance, such were all sincere Believers under the Old Testament; but when it was abused, and set up as a Covenant of Works in opposition to the Covenant of Grace, it did then bring forth children unto bondage, and those who did so adhere unto it, were detained under damnable slavery, and cut-off from Christ, Gal. 5. 2. for, the Apostle, showing that this Covenant was prefigured by Agar, doth hint at one reason which leadeth us to seek after moe; Which Covenant, saith he, is Agar: for Agar is mount Sinai in Arabia. 7. No Church or People hath Religion so firmly established, which in progress of time may not make such apostasy from it, as that there will be a vast difference betwixt what they once were, and what they now are: for, such a Church was Jerusalem once, Psal. 76. 1. 2. but now her case was much altered; Therefore, saith he, this Covenant doth answer, or keepeth concord with Jerusalem, not which once was, but now is (importing there was a foul change to the worse) And is in bondage with her children.
Vers. 26. But Jerusalem which is above, is free, which is the mother of us all.
THe Apostle, having shown that Hagar did prefigure the first or old Covenant, doth now briefly describe that second or new Covenant which was prefigured in Sarah: First, by declaring where that Covenant did reside, or who adhered to it, to wit, Jerusalem which is above, whereby is not meaned the Church triumphant in Heaven; for, it is clear he speaketh of a Church, whereof Believers upon earth are members, even the Militant Church, especially of the truly regenerate, claiming to life according to the tenor of the Covenant of Grace, although the Catholic Church-visible be not excluded, seeing it is a Church begetting children to God by the use of Ordinances, and is here called Jerusalem, because that City was a type of the true Church, for her compactnesse and order (Psal. 122. 3.) beauty (Psal. 48. 2.) and divine protection which did attend her, Isa. 31. 5. and this Church is said to be above, because her original is from Heaven, I am. 1. 17. and the lively members thereof have their conversation in Heaven, Philip. 3. 20. Secondly, by showing the state wherein those who adhere to this Covenant are; a state of freedom from sin, (Rom. 6. 18.) the curse of the Law (Rom. 8. 1.) and the yoke of that ancient legal dispensation, Ephes. 2. 15. Thirdly, by declaring who are the children of this Covenant, or members of the true Church adhering to this Covenant, even all sincere Believers, whether Jews or Gentiles. Doct. 1. The Lord doth never so far give way to the spirit of error and rage of persecution, but even in the worst of times He hath some who do keep their garments clean, and hold up a banner for Truth, notwithstanding of all contrary endeavors for the utter extirpation of it: for, though Jerusalem, the usual place of God's abode, was at this time in bondage with her children, a very receptacle of Christ's enemies (Act. 8. 1.) and chief head of all that opposition which was against the Gospel, Act. 9. 2. yet, God wanted not a Church, even Jerusalem which is above. 2. As freedom from God's wrath and curse may be attained and enjoyed under bodily bondage and oppression: so, being attained, it maketh the attainer truly free, so that all his other bondage is not to be valued much: for, the true Church, though for the time heavily oppressed in her members, ver. -29. of whom some were also in a state of bodily servitude, Col. 3. 22. yet, because of her freedom from God's wrath and curse, she is said to be free, as if this bondage being removed there had been none remaining; Jerusalem which is above, is free. 3. Though those who are regenerate, do owe their new birth to God their Father only, in so far as the virtue and power whereby they are brought from death to life is only His, Eph. 1. 19. and neither Church-Ministry, nor any created power whatsoever, can by any proper efficiency reach this so divine and supernatural an effect; yet, the Church is the mother of all the Regenerate, in so far as she is gifted with Ministers (1 Cor. 12. 28) whose office is to dispense the Word, which Word, being blessed of God, is both the seed of this new birth, 1 Pet. 1. 23. as also the food and milk (1 Pet. 2. 2.) whereby the new-born children are nourished: for, in this sense the Apostle saith, Jerusalem is the mother of us all. 4. Though no Church, no, not the Church universal, which is most properly our mother, ought to be heard and obeyed, further than her Commands do agree with the Commands of God our Father, Act. 4. 19. yet, we are still to give her respect and reverence, as also to employ our parts and graces, and all that is ours, for the defense and advancement of her just interest in our places and stations, and that because she is the mother of us all.
Vers. 27. For it is written, Rejoice thou barren that bearest not; break forth and cry, thou that travellest not: for the desolate hath many moe children than she which hath an husband.
THe Apostle, in the fourth place, confirmeth the truth of the former mystery by a Scripture taken out of Isa. 54. 1. where the Prophet doth direct his speech to the Christian Church under the Gospel, as she was to be in her beginnings, and about the time of Christ's incarnation and sufferings (whereof he had most clearly prophesied, chap. 53.) and having designed her by the name of a barren woman that beareth not, and travelleth not, because of the paucity of Converts to the Christian Faith at that time; and of a seemingly desolate woman without an husband, because of the cross and persecution, which she was then to be under, he exhorteth her to rejoice, and to express her joy against all contrary discouragements; and that because her state should be changed, and she made a more fruitful mother, by a numerous accession of converts to the Christian Faith from among the Gentiles, than the Jewish Synagogue herself, who formerly had enjoyed God's grace and presence, and at that time should seem to be more owned of God because of the great prosperity, multitude of followers, and outward beauty attending her beyond the Christian Church. Doct. 1. The supreme Judge, by whom all controversies of Religion are to be determined, and in whose sentence we are to rest, is the holy Spirit speaking in Scripture: for, Paul in this present controversy appealeth to Scripture; For it is written, saith he. 2. It is not the Church's lot to be always alike fruitful in bringing forth children to God; she hath her barren times, wherein the labors of Christ's Ministers are attended with little success, and but very few are converted by their pains and this even sometimes when outward means are such, as may be most promising of fruitfulness, the Lord hereby inculcating this necessary Lesson, That the great work of converting souls dependeth not upon most promising means, 1 Cor. 3. 6. for, the Prophet, having an eye mainly (as we shown in the Exposition) to the first beginnings of the Christian Church, when Christ Himself was a Preacher, Rom. 15. 8. calleth her by the name of barren that beareth not, that travelleth not. 3. The Lord will sometimes for good and necessary reasons (expressed, chap. 1. ver. 13. doct. 6.) give His Church and People so far over to the rage of persecutors, and own them as little under trouble to the view of the world, as if He had no interest in them as their Lord and Husband: for, in this respect, the Apostle calleth the Christian Church desolate, that is, without an husband in appearance; For the desolate, &c. 4. A false declining; yea, an apostate Church may be, to outward appearance, much more owned of God, as to the multitude of followers, external beauty, outward prosperity and freedom from the cross, than the true Church; So that none of those things are infallible marks of a true Church: for, the Jewish Synagogue, because of those things, seemed to have an husband, when the Christian Church was desolate; Than she that hath an husband. 5. The wise Lord hath thought it fit to make His Church, and real Believers in the Church, liable, as to their outward condition mainly, to great variety and many changes, it being almost impossible that we who are of such changeable tempers ourselves, should bear any one condition right for any long time together, and not miscarry one way or other under it, Psal. 55. -19. for, the Church, for that time barren and desolate, was to have many children; The desolate hath, or, as the words may also read, shall have many children. 6. It is the duty of God's People to compose their affections, especially those of joy and sorrow, suitably to God's various way of dealing with them: for, the Church, before barren, and therefore sad, is to change her sorrow into joy upon God's changing His way of dealing with her; Rejoice thou barren: for the desolate hath many moe children. 7. The enlargement of Christ's Kingdom, and gaining of many sinners to God, together with the weakening of Satan's interest in the world, ought to be entertained with much joy: for, saith he, Rejoice, break forth and cry: for the desolate hath many moe children than she that hath an husband. 8. So many are the discouragements of the Godly, and so many causes of grief, which are as heavy weights and strong bars to bear down and keep in their joy, That this duty of rejoicing is not easily come at, even when God in His gracious providence giveth reason for it: Hence the command is inculcated in several words, Rejoice, cry, and break forth; which last, supposeth that many restraints from this duty are lying-on, which must be broken-through before the heart can attain to it.
Vers. 28. Now we, Brethren, as Isaac was, are the children of promise.
THe Apostle, in the last place applieth this typical history, and the scriptural confirmation of the mystery prefigured by it. And first, by asserting what himself really was, and what in charity he yet conceived many of them at least to be, he showeth the only way of attaining the heavenly inheritance, as children, to be by virtue of the Covenant-promise, in resemblance of Isaac who was so begotten, ver. -23. and tacitly implieth, that it is not attained by virtue of our own natural endeavors, or fleshly privileges, whereof the Jewish Synagogue and her followers did boast, (chap. 6. ver. 12-) and wherein they were represented by the child of the bondwoman, Ishmael, ver. 23-. Doct. 1. A Minister ought to prosecute general Doctrine so far, until it be brought home to the particular state and case of his hearers, by pertinent and close application, as that wherein the life and power of preaching doth mainly consist, 1 Tim. 5. 20. for, Paul resteth not until he make application of the Doctrine in hand; Now we, Brethren, as Isaac was, &c. 2. The humors of people are sometimes so ticklish, that a Minister hath need to proceed to the work of applying general Truths unto them with that wariness and circumspection, as to point out their duty, and what he would have them to be, rather by showing his charitable thoughts of them that they are so already, than by any direct up-stirring of them to it: for, so doth Paul here point at their duty of quiting confidence in the flesh, and of betaking themselves to Faith in the Promise, by showing he did in charity judge of them as those who had done so already; Now we, Brethren, are children of the promise. 3. That any of Adam 's lost seed, who are by nature children of wrath, do become the children of God, and heirs of eternal life, is only by virtue of the gracious promises of the Covenant of Grace, in so far as, first, they are begotten into a new and spiritual life, not from any principle of natural strength and vigor, Rom. 9. 16. but by the force of those Promises, enlivened by the Spirit of God, 2 Cor. 10. 4. And secondly, their right to Heaven ariseth, not from any works which they do, Tit. 3. 5: but from Faith in the Promise, Joh. 3. 16. for, in this sense we are called children of the promise.
Vers. 29. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
HE applieth the present purpose, in the second place, for consolation to the true members of the Christian Church, against those persecutions which they sustained from the false Apostles, and such others as adhered to the Jewish Synagogue, and to the doctrine of Justification by Works, first, by showing that the like persecution did befall Isaac, and was prefigured by those bitter mockings which Isaac, who was begotten by the power of God's Spirit, according to the tenor of the Promise, did suffer from Ishmael, who was begotten by the ordinary strength of nature, and boasted in his carnal outward privileges, (See Gen. 21. 9.) As it was then, so it is now, saith he. Doct. 1. It hath been, and yet is the ordinary lot of God's Children, to suffer hard things from the men of this world, the Lord having seen it most fitting, that by the cross they come to their Crown, and through many tribulations enter into the Kingdom of Heaven, Act. 14. 22. for, Paul speaketh of persecutions, as a thing common to the Church in all ages; But as then, even so it is now, saith he. 2. The sorest persecutions and troubles which the Godly endure, do frequently come from those who are otherwise tied unto them by most strict and nearest relations, of kindred, acquaintance, or such like; This being Satan's aim herein, that their sufferings may have so much the more of bitter gall and wormwood in them, as they are inflicted by such, from whom better things in reason might have been expected, Psal. 55. 12, 13. for, Isaac is persecuted by his brother Ishmael; But as then he that was born after the flesh persecuted him who was born after the Spirit. 3. Amongst those other persecutions, which the Godly must endure, the scourge of tongues is one, and not the least, especially when godless men, taking occasion from their low condition, do mock at their interest in God, and labor to shame them from their confidence, as if the Promise of God were of none effect: for, Ishmael 's mocking of Isaac, being yet a child, spoken of, Gen. 21. 9. (wherewith was doubtless joined his mocking of the Promise made to Isaac) is here called persecution; He that was born after the flesh persecuted, &c. 4. Whatever wicked men may pretend; yet the true rise of all their malice and opposition to those who are truly godly, is their inward antipathy to the work of Grace in the Godly, which they themselves want: for, so much is hinted at by the description here given of Ishmael the persecutor, he was born after the flesh, he had no more than what the power of nature did carry him to; and of persecuted Isaac, he was born after the Spirit, or by the power of the Spirit of God, whereby he did prefigure those who are truly regenerate, which are born not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 13. Doct. 5. This may furnish with no small encouragement and comfort under hardest sufferings, that nothing befalleth us but what is common to men, and hath been the Church's ordinary lot in former ages: for, this is Paul 's scope, even to comfort Christians under their present sufferings, because Isaac did endure persecution as well as they; But as then, even so it is now, saith he.
Vers. 30. Nevertheless, what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free-woman.
HE comforteth them, secondly, from this, That the Jewish Synagogue, and those who adhered thereto, prefigured by Agar and Ishmael, should be cast out of the Church of God from the society of the Saints, and from the inheritance of life everlasting, according as was shadowed forth by the like sentence of ejection from Abraham 's family past upon Hagar and Ishmael, at first by Sarab, (Gen. 21. 10.) and authorized afterwards by God Himself, Gen. 21. 12. Doct. 1. The Child of God can have no solid comfort against, nor yet be sufficiently guarded from stumbling at the outwardly prosperous state of the wicked, or the afflicted state of the godly, until he consider what is God's mind revealed in Scripture either of the one or the other: for, the Apostle, to comfort them against the wicked their prosperity and persecution flowing from it, doth lead them to God's mind in Scripture; Nevertheless, saith he, what saith the Scripture? 2. Though God be slow to anger, and is not easily provoked wholly to dissolve and cast off a Church, or People, who were once named by His Name, even when they turn persecuting apostates; yet if they be not gained by His longsuffering patience, but, notwithstanding, go on to persecute truth, and to maintain their damnable heresies, He will quit them at the last, by suffering them to make total apostasy from Him: for, the Jewish Synagogue, though persecuting Truth, and maintaining Justification by Works, and several other Errors, was not yet cast off by God, but was to be rejected shortly after this, as is not obscurely hinted at by the Apostle while he citeth this Scripture, leaving the application of it unto themselves, Cast out the bondwoman and her son, &c. 3. As it is no small disadvantage to Truth, and to those who do maintain it, when their persecuting adversaries do lurk under the mask of God's true Church, and are generally taken for such: So it is no less comfort when God taketh off that mask, and maketh it appear unto the world, that they are not the Church of God, but the Synagogue of Satan: for, the Apostle's scope, is, to comfort the Christian Church, that the Jewish Synagogue, who for the time gave out herself and was generally taken for the true Church, and thereby procured no small authority to her erroneous doctrine and way, should shortly be cast out, and not have so much as the face of a Church; What saith the Scripture? Cast out the bondwoman. 4. There is no Salvation, nor any hope of Salvation unto any who are without the true Church: for, the Jewish Synagogue being once un-churched, her children, and those who adhered in all things to her, were debarred from the heavenly inheritance, as Agar and Ishmael once being cast out of Abraham's family, Ishmael was thereby debarred from having any part in the promised Land; Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir, &c. 5. The Doctrine of Justification by Works, when it's not only doctrinally maintained, but also practically walked in, doth exclude the maintainer of it from having any part in the Kingdom of Heaven: for, so much was prefigured by the son of the bondwoman, against whom a sentence is passed, that he shall not be heir with the son of the free-woman.
Vers. 31. So then, Brethren, we are not children of the bondwoman, but of the free.
HE comforteth them, thirdly, from this, That they who for the time were persecuted by the Jewish Synagogue, were not children of the bondwoman, or members of that company and society, which was prefigured by Hagar, and so in no hazard from the former terrible sentence, but being children of the free-woman, or members of that Church which was prefigured by Sarah, they had right to the heavenly inheritance; whereby, as by all which he hath formerly said, he doth indirectly exhort those Galatians to quit their present error of seeking after Justification by Works, and their tenacious adherance to that ancient Pedagogie of Moses, as they would not exclude themselves from the heavenly inheritance. Doct. 1. As a Minister must sometimes denounce most terrible judgments against the obstinate and godless; So he ought most carefully to guard such denunciations as those; lest they to whom they do not appertain make application of them, and be discouraged by them: for, Paul doth guard the former denunciation, while he saith, So then, we are not children of the bondwoman. 2. The heavy denunciation of fearful judgments to come upon any, are speaking warnings unto us to flee from that way wherein those have walked who are so threatened: for, having shewn that the bondwoman with her son, were to be cast out, he inferreth, So then we are not children of the bondwoman, but of the free, which hath the force of an indirect exhortation to quit all relation unto the bondwoman, as they would escape the threatened judgment.
CHAP. V.
I N the first part of this Chapter, he exhorteth them to persist in their Christian Liberty, from the bondage of the Mosaical Yoke, and chiefly, that they would not seek after Justification by these Ceremonial Observances: In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles, Act. 15. 2. Which exhortation he presseth, 1. directly; because, first, Christ had purchased that liberty, ver. 1. Secondly, Circumcision did deprive the person circumcised of all benefit by Christ, ver. 2. Thirdly, it engaged him to keep the whole Law, and so made his Salvation impossible, ver. 3. Fourthly, seeking after Justification by these Observances, was a renouncing of Christ, ver. 4. Fifthly, Paul, and other converted Jews, sought not to be justified by these, but by Faith, ver. 5. Sixthly, the Command enjoining Circumcision, had now ceased, ver. 6. Next, he presseth the exhortation indirectly, first, by reproving them for their defection, ver. 7. and by obviating two objections, ver. 8, 9. Secondly, by professing his hope of their recovery, ver. 10. Thirdly, by refuting a calumny spread of himself, as if he had preached Circumcision, ver. 11. Fourthly, by wishing the prime seducers were cut off, ver. 12.
In the second part of the Chapter, he exhorteth them to use their liberty aright; for which he giveth two rules, 1. They would not give license to their fleshly corruptions. 2. They would serve one another by love, ver. 13. The latter of which he enforceth Because first, love is the compend of all duty, ver. 14. Secondly, dangerous effects would follow upon the want of it, ver. 15. and prescribeth an help for reducing the first rule in practice, to wit, walking in the Spirit, ver. 16, 17, 18. And having cleared what it is to fulfill the lusts of the flesh, v. 19. 20, 21. and what to walk in the Spirit, from the respective effects of both Flesh and Spirit, ver. 22, 23. he useth one argument against fulfilling the lusts of the flesh; because they were engaged to crucify them, ver. 24. and another, for walking in the Spirit, because they all pretended at least, to regeneration, and the first principles of a spiritual life, ver. 25. and concludeth with a dehortation from ambition, provoking and envying one another, ver. 26.
Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.
THe Apostle, first, exhorteth them steadfastly, constantly, and against all contrary opposition, to maintain both in judgment and practice the former doctrine of the Churches freedom, especially from the Levitical Ceremonies. Secondly, he dehorteth them from coming under that intolerable bondage, which did attend the making conscience of those ceremonial observances, Act. 15. 10. and had some resemblance with that bondage of Idolatry, under which they formerly were, with relation to which, he saith, be not again entangled. See chap. 4. ver. 9. Thirdly, he enforceth the exhortation more directly by six arguments, The first whereof, which is in this verse, is, Because Christ had purchased this freedom to the Church by His Blood. Doct. 1. Then only is it seasonable to labor upon the affections of an erring people by exhortation and reproof, when sufficient pains have been first taken to inform their judgments, and by strength of reason to convince them of their error: other ways exhortations, persuasions, and reproofs will prove but poor and weak arguments: for, Paul useth this method here, while having formerly gone about by Scripture and Reason to convince them of their Error, he doth now exhort them; Stand fast therefore, &c. 2. Every man by nature is a bondslave, as being under the bondage of sin (Rom. 6. 17-) Satan (Eph. 1. -2.) the curse of the Law, Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law, the observing whereof was a bondage because of the great trouble, pain in the flesh and expense which did attend the observation of it; and therefore it especially is meaned by the yoke of bondage in this place. See Act. 15. 10. for, while he saith, Christ hath made us free, he supposeth a foregoing-bondage. 3. Jesus Christ, by his obedience and death (chap. 4. 4, 5.) hath purchased freedom and liberty unto His Church; a liberty not to do evil, Rom. 6. 1. nor from the yoke of new obedience, Mat. 11. 29. nor from the cross, Mark 8. -34. nor yet from that due obedience and reverence which inferiors ow to superiors, Col. 3. 22. Rom. 13. 1. but from the dominion of sin, Rom. 6. 14. the tyranny of Satan, 2 Tim. 2. 25, 26. the curse (Gal. 3. 13.) and irritating power of the Law, Rom. 7. 5, 6. from observing the Ceremonial Law of Moses, Col. 2. 14. and much more from subjecting our Consciences to the Rites, Doctrines, Ceremonies and Laws of men in the matter of Worship, Col. 2. 20. for, saith he, Christ hath made us free. 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars, even such as He hath given Himself for the purchase of it, ought to indear it unto us so much, as that contrary to all opposition, and to the utmost of our power and abilities, and upon all hazard whatsoever, we may with courage and constancy, in our places and stations, stand to the defense of it: for, so much doth the Apostle enjoin, saying, Stand fast therefore to the liberty, and that because Christ hath made us free. 5. Though civil liberty and freedom from bodily bondage be so much desired, that even before we be called to it, we are ready to break all bonds and aspire to be at it, Jude ver. 8. Yet, so ignorant are we of that worth, which is in spiritual liberty and freedom from spiritual bondage, that hardly can we be excited to seek after it, or made to stand to it when it is attained, but are in daily hazard to return to the flesh-pots of Egypt, preferring our former bondage to our present liberty. Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty, and of not being entangled again with the yoke of bondage. 6. Multiplicity of external Rites and significant Ceremonies in the matter of Worship, is not only a burden and yoke to the conscience, hard to be born, but also an entangling and insnaring yoke, especially when folk do place all their religion in these, so that when once the conscience hath stooped to take on this yoke, hardly can it again be shaken off, the truth whereof doth hold in Rites and Ceremonies, which are even appointed of God, but much more in those, which are appointed only by men: for, the Apostle calleth the Ceremonial Law a yoke, and such as would entangle them; Be not entangled again with the yoke of bondage; he alludeth to oxen whose necks are tied to the yoke with cords, or somewhat else, that they may not shake it off.
Vers. 2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.
HE addeth a second argument to enforce the exhortation, wherein, having opposed his own Apostolic Authority for confirming the truth of what he is to say against all who would contradict it, he affirmeth that the observing of any one Ceremony, and especially of Circumcision, (to wit, as of a thing, which ought of necessity to be done, and as a part of a man's righteousness necessary to salvation; in which sense it was pressed by the false Apostles, Act. 15. 2.) did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence, are, first, the holding up of Circumcision, and by consequence the whole bulk of that Mosaical Dispensation, did say in effect that Christ was not yet come, seeing all those were to be done away at His coming, Heb. 9. 10. Secondly, Christ must either be our whole righteousness and complete Savior, or not at all, Act. 4. 12. Isa. 42. 8. So that by joining Circumcision with Christ, as a necessary part of their righteousness, and a cause of salvation, Christ did cease from being a Savior to them at all. Doct. 1. A Minister of Jesus Christ ought not to satisfy himself in this, that, what he speaketh is pertinent and apposit to the present purpose, but would also endeavor, that those to whom he speaketh may with attention and faith receive it off his hand, In order to which, it is not inconvenient that all-along his discourse he labor to quicken their attention by speaking somewhat for that very end, especially when he is to utter any Truth of singular concernment, or from receiving whereof he apprehendeth the hearers may be somewhat averse: for, such a truth is here delivered by Paul, and therefore he prefixes a note of attention to it; Behold, saith he. 2. A Minister ought to be so confident of the truth of his doctrine, and of his own authority from Christ to deliver it, that although his doctrine be contradicted, and his authority undervalued, he may yet with boldness assert both the one and the other: for, though Paul 's Apostolic Authority was questioned, (See upon chap. 1. ver. 12.) and the Truth which he here holdeth forth much contradicted, Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it; Behold, I Paul say unto you, if ye be circumcised. 3. That Paul, in this dispute, excludeth from Justification, not only works flowing from the strength of man's free-will, without grace, but also those which flow from a gracious root wrought in the heart by Christ, appeareth from this, that those against whom he disputeth professed faith in Christ, (and so could not maintain that the works of a natural man, destitute of Christ, did justify) other ways, this had been no cogent argum 〈…〉 t to refute their opinion, that if they were circumcised, Christ should profit them nothing. 4. Many do profess Christ who shall receive no saving advantage by Him, especially they who rely upon anything besides Him, or jointly with Him, as the meritorious cause of their salvation: for, saith he, If ye be circumcised, Christ shall profit you nothing.
Vers. 3. For I testify again to every man that is circumcised, that he is a debtor to do the whole Law.
HEre is a third Argument, to which also Paul premitteth his Apostolical Authority, seriously affirming, and by a public profession confirming, (for so the word rendered testify doth signify) that whosoever now (Christ the substance being come) did observe Circumcision (to wit, in the way wherein it was urged by the false Apostles, Act. 15. 2.) he was thereby engaged to keep the whole Law, and this, the whole Ceremonial and Judicial Law, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie, Exod. 12. 48.) and the whole Moral Law, and that under the hazard of condemnation. The reason whereof, is, That no less than universal and perfect obedience to the Law in all its precepts is required unto this, that a man be justified by Works, Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is, the Minister of Christ ought so much the more to insist upon it, and with so much the greater seriousness and fervency to inculcate and press it, as a matter of life and death; that people may know he believeth, and therefore speaketh, and consequently may be the more moved with what he speaketh: for, Paul speaking of a Truth, the not-receiving whereof would have condemned those Galatians, he doth with much vehemency insist upon the pressing of it; I testify again, saith he, to every man that is circumcised. 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course, Jer: 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it; that hereby the guilty party may have the less of ease and peace in their way, and thereby, through God's blessing upon His own mean be made to quit it, 2 Tim. 2. 25. And at least, the Lord's Servants may be the more exonered, Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin, which they do so much and so frequently testify against, 1 Tim. 5. 20. for, in order to those ends. Paul (having once, and oftener, both in this Epistle, and by his preaching, doubtless, while he was with those Galatians, testified against this dangerous error of theirs) doth here give further testimony against it, while he saith, For I testify again to every man. 3. It is wholly impossible for any mere man to keep the Law of God perfectly in this life, and to obtain salvation by so doing, Paul taketh this for granted; otherwise this argument, that circumcision did engage them to keep the whole Law, under hazard of condemnation, had not been cogent; He is a debtor to do the whole Law. 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law, Mat. 5. 19. yet, they are not under that exact rigor and condemning power of the Law, whereby eternal wrath is denounced against the sinner for the meanest breach of the Law, Deut. 27. 26. for, while he speaketh of their being debtors to do the whole Law, as a sad terrifying consequence of their being circumcised, it must be understood not simply of their obligation to obedience, but of an obligation under the penalty of the Law's curse; and hereby it is imported that sincere Believers are not under this obligation, else the argument were of no force.
Vers. 4. Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from Grace.
FOlloweth a fourth Argument, to wit, Whosoever did observe the Levitical Ceremonies as they were pressed by the false Apostles, or sought to be justified by their observing of them, they by so doing had renounced Christ, and all benefit to be had by Him, (for, the word rendered Christ is become of no effect to you, signifieth, ye are made void of, and separated from Christ) and had fallen from the way and doctrine of Free-grace: for, Grace here seemeth to be taken for the doctrine of Grace, as Tit. 2. 11. The reason of the consequence, is, that Grace and Works are not consistent in the justification of a sinner; if the one have any hand in it, the other hath none, Rom. 11. 6. Doct. 1. Those sad consequences mentioned here, and in the preceding verses, do not strike against the observing of Circumcision simply, and at all times and cases, (for, even at this very time the observance thereof was tolerated to the weak Jews, Rom. 14. 6. and to some of the stronger sort also, as of a thing at that time indifferent to them, for eschewing the offense of the weak, Act. 16. 3.) but as it was pressed by the false Apostles, even as the cause of a man's Justification before God: for, to be circumcised, and to be justified by the Law, are equivalent phrases in the Apostle's meaning, as is clear from ver. 2, 3. compared with this; Whosoever of you are justified, or seek to be justified by the Law. 2. To make apostasy from Christ, and the Gospel once received, is of more dreadful consequence, than the not receiving of Him, or not reaping any profit by Him at all: for, having spoken (ver. 2.) of their receiving no advantage by Christ, as one bad consequence of their being circumcised, which was common to them with those who never professed the Name of Christ, he doth here mention their apostasy from Christ and Grace, as another bad consequence, which he reserveth to the last place, as being more formidible than any of the former; Ye are become separate from Christ, ye are fallen from Grace. 3. The Apostle's consequence, whereby he inferreth, that they who seek Justification by Works, are fallen from Grace, doth no ways prove that the truly Regenerate can really or totally fall from God's grace and favor: for, by Grace is meaned the doctrine of Grace. Besides, their falling from Grace is only conditional, and suspended upon their seeking Justification by Works, in which damnable error the truly Regenerate cannot finally, at least, persist, Mat 24. -24. although for a time they may be overtaken with it; Whosoever of you are justified by the Law, ye are fallen from Grace.
Vers. 5. For we through the Spirit wait for the hope of righteousness by Faith.
HE addeth a fifth Reason, to wit, That Paul himself, and other Jews who before their conversion to the Christian Faith were circumcised, being now converted and taught by the holy Ghost, did renounce all confidence in their own works or carnal privileges, whether Circumcision or any other, and did look for Heaven (called here Hope, because it is the object of our hope, as Tit. 2. 13.) only by virtue of that righteousness of Jesus Christ which is laid hold upon by Faith. Doct. 1. The riches of a Believer, are not so much in possession, as in expectation and hope; We wait for the hope, or, for Heaven hoped for. 2. None have right to Heaven here, or shall enjoy it after this, who are wholly unrighteous, and destitute of all righteousness; for, it is called the hope of righteousness, as being attained unto by the Righteous only, and by virtue of their righteousness. 3. No personal righteousness of our own, doth entitle us to this blessed hope and heavenly inheritance, Tit. 3. 5. but only the righteousness of Christ imputed to us, Rom. 5. 19. and apprehended by Faith, which therefore is called here Righteousness through Faith. 4. It is only the inward efficacious teaching of God's Spirit, which can sufficiently instruct us in the knowledge of this imputed righteousness by Faith, and make us with security and confidence venture our eternal well-being, and hope of Heaven upon it: for, saith he, We through the Spirit, or being taught by the Spirit of God, do wait for the hope of righteousness. 5. The experience and example of other exercised gracious Christians, ought to be of great weight to incline our judgment and affections towards an assenting unto, and embracing of those Truths, from which they have drawn spiritual consolation: for, Paul doth reason, that they ought to receive the doctrine of Justification by Faith, because he himself, and other believing Jews did venture their salvation in that bottom; For we wait for the hope of righteousness through Faith. 6. The example of none, though of never so much reputation in the Church, is to be followed as an absolute rule, but in so far only, as their practice is approven by the Spirit of God speaking in Scripture, Isa. 8. 20. for, Paul, to make his example a sufficient rule for them to follow, showeth he did nothing but as he was taught by the Spirit of God; For we through the Spirit wait, saith he.
Vers. 6. For in Jesus Christ, neither Circumcision availeth anything, nor Uncircumcision, but Faith which worketh by love.
HEre is his sixth Reason, which militates not only against the observing of Circumcision, and those other Levitical Ceremonies, as a part of a man's righteousness before God, but also against the necessity of observing them at all; Because in Jesus Christ, or, in the state of the Church under the Gospel after Christ was manifested in the flesh, neither the observing of these things, nor the neglect of them, did commend a man to God, as acceptable service to Him; the service which He now requireth, being only a true lively Faith, evidencing itself to be such by the fruits of a new life, comprehended under the love of God and our neighbor, Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoined, and accordingly to be practiced as a necessary part of Worship, Gen. 17. 10, 11. so that the performance of them in the way required, was service acceptable to God, Gen. 8: 20, 21. and the neglect and contempt of them, was in a high measure detestable, Exod. 12. 19. Yet, Christ being come in the flesh, who was the substance of all those shadows, (Col. 2. 17.) the command whereby they were enjoined did cease, they remaining for a season chiefly to the Jews, and some of them also to the Gentiles, (Act. 15. 29.) in their own nature indifferent, so that the using or not using of them (except in the case of eschewing scandal, Rom. 14 21. and of bearing testimony to the doctrine of Christian liberty, Gal. 2. 3, 4.) did neither commend a man, nor make him guilty before God: for, saith he, In Jesus Christ, neither Circumcision availeth anything, nor Uncircumcision. 2. To impose the ty of a Command upon anything as a necessary part of divine Worship, wherein the Word hath left us free, or to subject ourselves to any such Command, is a receding from, and a betraying of that liberty which is purchased unto us by Christ: for, he maketh their receiving of Circumcision as a necessary part of Worship, a receding from this liberty; because now in the days of the Gospel there is no command from God to be circumcised: For in Jesus Christ (saith he) neither Circumcision availeth anything, nor Uncircumcision. 3. The ceremonial Law being abolished under the New Testament, Christians are not left destitute of work, and idle: for, though in Jesus Christ, neither Circumcision availeth anything, nor Uncircumcision; yet, Faith, which worketh by love, availeth. 4. The sum of a Christian man's task now under the Gospel, is the exercise of Faith, which is the great Command of the Gospel, 1 Joh. 3. 23. and of Love, or new obedience; for, Love is the fulfilling of the Law, Rom. 13. 10. neither is the use of the Sacraments, and of other pieces of commanded Worship hereby excluded; for they are helps of our Faith, Rom. 4. 11. and a part of those duties of love which we owe to God, as being enjoined by the second Command: for, saith he, in Christ Jesus availeth Faith that worketh by love. 5. Though Faith only doth justify, there being no other grace which concurreth with it in this work, Gal. 2. 16. Yet, Faith is not alone in the heart, no not when it doth justify; but is always accompanied with the grace of Love to God and our neighbor: for, in Christ Jesus no Faith availeth anything, or will be owned by Him as true and saving, but that which worketh by Love. 6. Though Faith and Love be always conjoined; yet, Faith, in order of nature, at least, hath the precedency; it being impossible that we can discharge any duty of Love to God, or our neighbor, sincerely or acceptably, before we close with Christ for the acceptation of our persons by Faith, Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty, 1 Tim. 1. 5. for, saith he, Faith worketh by Love, or is efficacious, and putteth forth its efficacy in Love, as the fruit thereof.
Vers. 7. Ye did run well, who did hinder you, that ye should not obey the Truth?
HE further presseth the former exhortation indirectly, by four Arguments, first, By commending them for their former forwardness in the embracing of this now controverted Truth (which he calleth their running well, or, with a sort of beauty and comliness; for so much doth the word signify) and showing no satisfying reason could be given for their present defection from it, and from walking according to it. Doct. 1. A Christian life is like to a course, or race, from Earth to Heaven by the way of Holiness and all commanded duties, especially the exercise of Faith and Love; and therefore we ought to carry ourselves in this way, as those who run in a race (See Philip. 3. 13. Doct. 4.) for, the Apostle setteth forth their progress in Christianity by a metaphor taken from Runners in a race; Ye did run well. 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal, and to make swifter progress in this Christian course, than others, or they themselves afterwards, when they are of older standing; The newness of the thing, the first edge which is upon their affections not yet blunted by change of cases, and multiplicity of duties, and God's restraining for a time the violent assault of multiplied furious temptations, until they be a little confirmed and engaged in his way, together with His affording a more plentiful measure of His sensible presence at first, than afterwards, do all contribute hereto: for, those Galatians at, and for a season after their first conversion, did run, and run well. 3. As those who once made good progress in the ways of God may afterward sit up, their after-carriage proving no ways answerable to their promising beginnings: So, when it falleth thus out, it's matter of a sad regrate unto beholders, and of a deserved reproof unto the persons themselves: for, thus was it with those Galatians, whose defection is matter of astonishment to Paul, and of a sad rebuke to them; Ye did run well, who did hinder you? 4. No satisfying reason can be given, for which any, who once did enter the way of truth and holiness, should alter his course, take up an halt, or make defection from it, and thereby cause the ways of God to be evil spoken of, 2 Pet. 2. 2. for, Paul 's question, Who did hinder you? importeth that none in reason could have hindered them. 5. When people fall remiss and lazy in giving obedience to known Truth, they are upon the very brink & precipice of defection unto contrary Error, and of apostasy from the very profession of Truth: for, therefore the Apostle doth challenge them for not obeying the Truth, though their apostasy from Truth be mainly intended; implying, that not obedience to Truth, and apostasy from it, are near of kin each to other. 6. The serious consideration of a man's former forwardness in the ways of God, and how little reason can be given for his present backsliding and remissnesse, is a strong incitement to do the first works, and by future diligence to regain what he hath lost by his former negligence: for, the Apostle's scope, is, to incite towards a recovery of their lost liberty by the consideration of those two, Ye did run well, who did hinder you?
Vers. 8. This persuasion cometh not of Him that calleth you.
HE preoccupieth an objection; for, lest haply they had said, They were fully persuaded in their conscience, that the way wherein they now were, was approven of God; he reponeth, that whatever persuasion they might have of that kind, it was but a mere delusion, as not coming from God, who had called them to Christian liberty, ver. 13. but from the Devil and his emissaries. Doct. 1. The greatest untruths and foulest errors may be attended, in those who vent them, with no small measure of confidence and persuasion, that they are undoubted Truths: for, Paul doth here speak against such a persuasion in those Galatians; This persuasion cometh not of Him, saith he. 2. There is much persuasion and confidence, whereof God is not the author, and especially that, which taketh darkness for light, and error for truth: this persuasion is not of God, or real, but a strong delusion, arising from arrogancy and self-conceit in the person erring (2 Tim. 3. 2, 4. compared with ver. 6.) together with his strong engagements from credit, profit, or some other lust, to follow that error, which do blind the understanding, 2 Tim. 4. 3. but especially from the powerful working of Satan, who blindeth the minds of those who believe not the Truth, 2 Cor. 4. 4. 2 Thess. 2. 9, 10. for, saith he, This persuasion cometh not of God. 3. Whatever persuasion cometh not of God, and is not grounded upon the Word of Truth, is not to be valued, but looked upon as a delusion, with howmuch-soever confidence it be vented: for Paul regardeth not their persuasion upon this ground; It is not of Him that calleth you, saith he. 4. This may evidence persuasion or confidence, not to be of God, or real, but a mere delusion, when that thing, the truth or lawfulness whereof we seem to be persuaded of, is contrary unto that which we are called unto of God, by virtue either of our general or particular calling: for, the description here given of God from His calling of them, importeth, their opinion was contrary to that Christian liberty, to which they were called of God; and therefore persuasion about it, was not to be regarded; This persuasion cometh not of Him that calleth you, saith he.
Vers. 9. A little leaven leaveneth the whole lump.
HE obviateth a second objection; for, if they should have said, There was no reason why Paul should make so much noise, seeing they had not embraced the whole Jewish Religion, but did only observe some Ceremonies thereof, and nevertheless remained constant in the Christian Faith; yea, and possibly, that even this much was not common to them all, but the deed of some few only. He answereth by a similitude taken from Leaven, That a little false doctrine (to which leaven is compared, Mat. 16. 12.) may easily in progress of time corrupt a man's judgment in every other point of Doctrine, and that a small number of scandalous or seduced persons, (to whom leaven is compared, 1 Cor. 5. 6.) may very speedily infect the whole Church. Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction, or defend their practice by strength of reason, it is ordinary for them to mince and extenuate the sin of which they are convinced, and to make but small matters of greatest offenses: for, the similitude here used, supposeth there was an ap • nesse in them thus to extenuate their error; A little leaven, saith he. 2. It is the duty of Christ's Ministers, not only by force of reason to endeavor a sinners conviction, that his way is sinful or erroneous, but also to forecast those shifts, whereby the sinner being convinced of his sin or error, may readily go about to extenuate it; and having found them out, to show the vanity and lightness of them: for, the Apostle doth forecast, that readily they would extenuate their sin from this, that it was but a little one, and maketh their extenuation to be without ground, showing that a little leaven leaveneth the whole lump. 3. The Church of Christ, and every particular member thereof, ought carefully to resist and watch against the very first beginnings and occasions of sin, but especially of error; The Church by laboring authoritatively to convince the gain-sayers, Tit. 1. 9 and by timeous and prudent application of Church-censures, in case of incorrigible obstinacy, Tit. 3. 10. and every particular Christian by laboring to be established and fixed in the Truth, Col. 2. 7. lest he be carried about with every wind of doctrine, Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error, 2 Joh. 10. for, the least of errors, and the smallest number of seduced persons, are here compared to leaven, a little quantity whereof doth secretly insinuate itself, and insensibly convey its sournesse unto the whole mass or lump.
Vers. 10. I have confidence in you through the Lord, that you will be none otherwise minded; but he that troubleth you, shall bear his judgment, whosoever he be.
HE doth indirectly press the former exhortation, secondly, by showing his confidence grounded upon charity (1 Cor. 13.) that through the Lord's gracious working with them, they should be reclaimed from their Error, and made yet again to embrace the same Truth, which he did preach; But withal, lest from this his charity to them, they should conclude the Error wherein they were, was not very dangerous; therefore he showeth his just indignation against it, by denouncing deserved wrath and judgment to be inflicted, partly, in this life, partly, in eternal death, against their prime seducers, without any exception, save that of repentance, which is to be understood in all threatenings, Jer. 18. 7, 8. Doct. 1. A loving Minister, and zealous for the good of souls, when he hath to do with those who are overtaken in a fault, will of necessity be tossed with the tydes of contrary affections, and, as it were, divided betwixt the exercise of hopes and fears: love in Paul, did stir up both those affections, by making him fear the worst of those Galatians in the preceding verses, and yet hope the best of them here; I have confidence in you through the Lord, saith he. 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves; but ought in charity to hope the best of all men, so long as they are curable: I have confidence in you through the Lord, that ye will be none otherwise minded, saith he, which was not a confidence of Faith grounded upon a word of promise, and therefore infallible; but a confidence of charity and love to their good, which made him hope, that God would bring about their deliverance, wherein, though the event should have disappointed him, yet he had not transgressed, seeing that in our judgment of persons, where things are doubtsom, we are commanded to hope the best so far as may be, 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery, The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence, but also commend their duty and make it lovely to them, as being pressed upon them by one, who hath evidenced his love and charity toward them by that his confidence. Besides, it is looked upon as a thing disgraceful, to disappoint those, who from love to, and desire after our good, do hope the best of us: Thus Paul maketh them know his confident hope of their recovery; I have confidence that you will be 〈◊〉 otherwise minded, saith he. 4. As the sinners first conversion from sin to holiness is God's work, Eph. 2. 5. So the recovery of a sinner from his backsliding and defection, is no less a work of infinite Power, Psal. 51. 10. and the only work of God: for, the Apostle, speaking of his confidence of their recovery, doth rely not upon their strength, but on the Lord for bringing about the thing hoped for; I have confidence in you through the Lord, saith he. 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error, as he may not thereby give them ground to conceive that he is not much displeased with their sin, and so render them secure under it, as making a sleeping pillow of those his hopes: for, the Apostle, having shown his charitable confidence towards the seduced people, doth evidence how dangerous their error was, notwithstanding, by denouncing God's judgment against their prime seducers; But he that troubleth you, shall bear bis judgment, saith he. 6. How the native and ordinary effect of error is to trouble the Churches peace, See Chap. 1. Vers. 7. Doct. 3. But he that troubleth you. 7. Though there were not a Christian Magistrate to inflict civil punishment upon seducers, and those, who by drawing disciples after them do trouble the Churches peace, or, though the Christian Magistrate do not make conscience of that, which is his duty herein, Rom. 13. -4. yet, such evil doers as those may certainly expect their deserved judgment from God, either here, or hereafter to be inflicted, either immediately by Himself, Zech. 10. 7. or mediately by someone instrument or other, Zech. 13. 3. for, though there was now no Christian Magistrate to punish such; yet Paul with much confidence affirmeth, He that troubleth you, shall bear his judgment. 8. So just is God, that when He maketh inquisition for blood in His day of vengeance, He will suffer no impenitent transgressor, how subtle soever, escape His most accurate search, nor yet pass free from the dint of His avenging stroke, who-ever he be for parts, power, or estimation: for, he speaketh in the singular number, he that troubleth you, to show, that everyone, and, as it were, apart, and one by one, should be taken notice of, and shall bear his judgment, whoever he be, that is, without exception of persons.
Vers. 11. And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? then is the offense of the cross ceased.
HE presseth the exhortation, thirdly, by refuting a calumny, whereby, as it seemeth his adversaries would have made people believe, that Paul, by circumcising Timothy, to prevent the stumbling of the weak Jews (Act. 16. 3.) had declared himself to be of the same judgment with them in the present controversy. And he answereth, denying that he did urge Circumcision to be observed by the Gentiles at all, (Act. 21. 25.) nor yet by the Jews in the sense of his adversaries, and giveth two evidences of the truth of his denial; First, if he had preached Circumcision, the Jews would not have persecuted him, as they constantly did. Secondly, they would not have taken offense at the preaching of the Gospel, or of Salvation through Christ crucified, which is here called the Cross, or doctrine of the Cross, as 1 Cor. 1. 18. The truth of both which consequences lieth in this, that the great reason why the Jews did persecute the Apostle, and were such enemies to his doctrine, was his preaching down of Circumcision, and the whole frame of that ancient legal administration, under which they were born and educated, Act. 21. 28. Doct. 1. It is the ordinary lot of faithful Ministers, to be subject unto slander and reproaches, not only in respect of their lives, Rom. 3. 8. but also in respect of their Ministry and Doctrine, as if they were Heretics: for, even Paul is reported of as a preacher of Circumcision, which is supposed, while he saith, If I yet preach Circumcision. 2. So active are heretical seducers, as they leave no mean unessayed which may serve to confirm and establish their seduced followers, if it were even to spread reports of their chiefest opposites, that they are secretly and under-hand of the same opinion with themselves, and that sometimes they declare their judgments to that purpose: for, so did they report of Paul, as is here supposed; If I yet preach Circumcision. 3. The faithful Minister of Jesus Christ, though he be maliciously and basely reported of, ought not to render evil for evil unto those who have invented or entertained such reports, but to return love for their hatred, and good for their evil, laboring more to vindicate himself, than to rub disgrace upon them, whereby he shall heap coals of fire upon their head, Rom. 12. 20. for, so doth Paul, while he laboreth only to clear himself to those Galatians, among whom he was misreported of giving them the affectionate style of Brethren; And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? 4. While we labor to clear ourselves from false imputations or calumnies, we had need to use much circumspection in declaring the matter of fact, lest we fail in any one circumstance and so be found liars, while we go about to justify ourselves; for, Paul is thus circumspect while he denieth not that he did circumcise any (for he circumcised Timothy, Act. 16. 3.) or that he did ever preach Circumcision (for he did so while he was a Pharisee, Gal. 1. 13, 14.) but that he did preach the observing of it now as a thing necessary to salvation; If I yet preach Circumcision, saith he. 5. A faithful Minister neither ought, nor will conceal any part of necessary Truth, which he is otherwise called to preach, though he certainly know, he will incur hazard, loss and persecution from men because of it: for, Paul knew he was persecuted by the Jews for his preaching against Circumcision, and yet he preacheth; Why do I yet suffer persecution? 6. Neither is he to conceal any part of necessary Truth, when the eminent hazard of people's salvation call 〈…〉 for the preaching of it, though imbittered enemies should take occasion from his preaching of that one Truth to reject all Truth: for, Paul preacheth down Circumcision, though the Jews did take occasion from his so doing to reject the whole Gospel: for, saith he, Then, to wit, if he had preached Circumcision, the offense of the Cross is ceased. 7. If men once place Religion and Worship in rites, ceremonies, and such external observances, the most substantial Truths of God and duties of Christianity, will not bear so much weight with them in progress of time as the meanest of those: for, though Paul did preach Christ sincerely, 1 Cor. 1. 23. and urged obedience to all the duties of the Moral Law, Rom. 13. 8, 9. yet, seeing he did not preach Circumcision he was persecuted by the Jews, who placed Religion in such external performances: Yea, they reject and stumble at the doctrine of Salvation preached by him, because he would not preach Circumcision also; Why do I yet suffer persecution? then is the offense of the Cross ceased: which implieth, that his not preaching Circumcision, was the cause why they persecuted his person, and stumbled at his doctrine.
Vers. 12. I would they were even cut off which trouble you.
HE presseth the exhortation, fourthly, by a wish that their prime seducers, who troubled their outward and inward peace, were cut off from communion with the Church, by the sword of Excommunication: whereby he showeth both, that their sin deserved to be so censured, and that the good of the Church, if her present distemper could have born it, did require that this censure had been inflicted. Doct. 1. The Lord Christ, King and Head of His Church, hath placed power and authority in the Church-guides (Joh. 20. 23.) being convened together (1 Cor. 5. 4.) to cut off from the body of the Church, by the sword of Excommunication, incorrigible and obstinate offenders, for the destruction of the flesh, that their spirit may 〈◊〉 〈…〉 ed in the day of the Lord Jesus, and that the Church be not infected by the contagion of their sin, 1 Cor. 5. 5, 6. for, by this cutting off, is meaned Excommunication, as the similitude of leaven (ver. 9.) doth teach, being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of, and the Apostle alludeth to that phrase of cutting off from God's People, frequently used in the Old Testament, as Gen. 17. 14. which did express the censure of Excommunication then in use among the Jews; and the Apostle's wishing, that they were even cut off who troubled them, supposeth that there was power to cut off such in the Church, if the exercise of that power had been seasonable; I would they were even cut off. 2. The spirit of Error may so far prevail among a People, that the exercise of discipline can hardly attain its end amongst them, to wit, the shaming of the person censured (1 Cor. 5. -5-) and the preservation of the Church from being leavened, 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace, and in all lenity and wisdom to the inflicting of Church-censures, lest the person censured, and the multitude seduced by him, be thereby hardened, and the Ordinance itself exposed to contempt; and therefore would rather doctrinally declare, what censures such persons deserve, than actually inflict the censure itself: for, though Paul by himself alone, had power to cut off and excommunicate, 1 Tim. 1. 20, yet, the infection had so spread itself in this Church, and the general distemper was so great, that he satisfieth himself with a wish, declaring thereby what their sin deserved, and proceedeth no further; I would they were even cut off, saith he.
Vers. 13. For, Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
THe second part of the chapter beginneth in this verse, wherein the Apostle, having given a reason of his former wish, ver. 12. (even because those seducers did hinder the course of their vocation, burdening them with the observances of such things as are contrary to Evangelical liberty, to the enjoyment whereof they were called by God) he exhorteth them to take heed of running to the other extreme of abusing their Christian liber • y, as if they were thereby freed from all obligation to serve God or man in anything, and giveth two Rules to direct them in the right use of their liberty, first, They would not use their liberty for an occasion to the flesh; where, by flesh is not meaned the substance of our fleshly bodies, but the power of sin and corruption which is in every man, Eph. 2. 3. and is seated not only in our carnal fleshly appetite, but in all the powers of the soul, even the understanding (Rom. 8. 7.) and will, or rational appetite, (Col. 2. -18.) not being excepted. So the sense of the Rule prescribed, is, That they would not take encouragement from this doctrine of Christian liberty to give license unto the power of sin and corruption within them to break all bonds, and to fulfill its own lusts. Secondly, That they would by love serve one another; or, that notwithstanding of this purchased liberty, everyone without exception of persons would from the fountain of love employ himself in all the duties of love for bringing about the good of his neighbor, and by consequence would straiten, or enlarge himself in the use of his liberty, as might be most conducing to his neighbors spiritual edification, Rom. 14, 13, 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavored by an honest Minister, than that the People of God committed to his charge, do in some measure walk answerably to their Christian calling, and nothing ought to stir up his zeal and indignation more, than when they either actually walk, or are tempted to walk in a course contrary unto it: for, thereby they not only mar the fruits of the Gospel to themselves, (see ver. 4.) but also cause it to be evil spoken of by others, 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles, as that he wisheth them to be cut off, even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of liberty, unto which they were called; For, Brethren, ye have been called unto liberty, saith he. 2. Such is the power and subtlety of inbred corruption, as that it perverteth the nature even of those things which are best, and taketh occasion from them to do wickedly: for, there is hazard, lest occasion be taken by corrupt nature, even from the doctrine of Christian liberty, to break all bonds, and to become licentious, as is supposed, while he saith, Only use not liberty for an occasion to the flesh. 3. The Minister of Jesus Christ ought with great circumspection to guard and cautionate the Truth delivered by him, and especially such Truths, as not being sufficiently guarded may readily be mistaken, and made use of for the encouragement of corrupt nature in any vice or error: for, such was this doctrine of Christian liberty, and therefore the Apostle doth seasonably guard it, Only, saith he, use not liberty for an occasion to the flesh. 4. That our Christian liberty purchased by Christ, may be used aright, it is required that we do not abuse it as an occasion of fleshly liberty, whether, first, by making those things indifferent and free, which God hath not made free, as the Gentiles did fornication, 1 Cor. 6. ver. 12, &c, Or, secondly, by the immoderate and excessive use of things in their own nature indifferent, as of meat, drink, apparel, which is frequently condemned, See Rom. 13. 13. for, the Apostle prescribeth this as one rule for the right use-making of Christian liberty; Only use not liberty for an occasion of the flesh. 5. It is not sufficient for the right use-making of Christian liberty, that we do not from thence take occasion to sin ourselves, but we must also labor carefully to guard, lest by the offensive and undiscreet use of liberty we give offense, and minister occasion of sin and stumbling unto others: for, he prescribeth this as a second rule, that in the use of their liberty they would by love serve one another, having an eye especially upon their neighbors spiritual edification, Rom. 14. 13, 15, Doct. 6. This freedom and liberty purchased by Christ, doth not loose the ty of any necessary duty, which we are under, whether to God or man. The yoke of duty is no ways repugnant unto, but very consistent with Christian liberty: for, the Apostle, having at large exhorted them to stand to this liberty, he subjoineth, by love serve one another. 7. Though Christianity doth not abolish the civil distinction of masters and servants, Eph. 6. 5, 9. And though all Christians be in some respects the Lord's free-men, 1 Cor. 7. 22. yet, they are all (even the greatest not being excepted) mutually servants one to another, in so far as being fellow-members of one body, (1 Cor. 12. 27.) they ought not to live unto themselves only, but to spend themselves in their respective employments, for the spiritual and civil advantage of the whole body, and of every particular member thereof, so far as their capacity and calling (2 Cor. 8. 12, 13.) do reach: for, the Apostle enjoineth unto all without exception, serve one another. 8. It is not sufficient we do those things which are in themselves materially good, or conducing to our neighbors profit and advantage, except what is done of that kind do flow from the fountain of Christian love towards him, 1 Cor. 13. 2, for, saith he, serve one another by love. 9. There is no duty so onerous in itself, or so far below us in our esteem, but the grace of love, being lively in the heart, will make us pleasantly stoop unto it, if it were even to serve the meanest person in the world: for, he commandeth all, even the greatest, to serve one another by love; importing, where love is not, this service will hardly be undergon, and that love will make it easy.
Vers. 14. For all the Law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself.
HE enforceth the last Rule by two Reasons, first, This serving one another by love, is the most compendious way to keep the whole Law, seeing the whole Law is summed up in that one Word or Precept, (for the ten Precepts of the Law are called so many Words, Exod. 34. 27.) of loving our neighbor (that is, everyone without exception, to whom we have any opportunity offered of doing good, Luke 10. 36, 37.) and that, with as much sincerity as we do ourselves: Now, love to our neighbor, is called the fulfilling of the Law, not as if love to God were not thereby commanded also, Mat. 22. 37. but because love to our neighbor supposeth love to God, and floweth from it, as a stream from the fountain, 1 Joh. 5. 1. and is an evidence of it, 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law, Rom. 8. 1. yet, not from the directing power thereof. The Law doth always remain a rule of our new obedience, though it cease from being a Judge either to justify, or condemn us: for, the Apostle enforceth the duty of love from the authority of the Law, which doth enjoin it; for, all the Law is fulfilled in one word, &c. saith he. 2. Love to our neighbor is a most comprehensive duty, as comprising not only inward affection, but also outward action, and extending itself to all the duties both positive and negative, which are enjoined by the whole second Table; (See Mat. 22. 39.) love thy neighbor as thyself. 3. There is not any of whatsoever rank or condition, whether friend or foe, (Mat. 5. 44.) to whom we do not owe the affection of love, and the conscientious discharge of all those duties, which are commanded in the second Table; for, we are commanded to love our neighbor, (that is, as Christ explaineth, Luke 10. 36, 37.) every man as opportunity doth offer. 4. As the Precepts of the second Table do enjoin every man to love, and go about all other commanded duties towards his neighbor; so also towards himself: For, although that inordinate and excessive love to self (which is in every man by nature, and whereby a man doth so love himself, as that he postponeth God's glory and his neighbors good to the fulfilling of his own fleshly lusts) be no-where commanded, but expressly guarded against, Mat. 10. 39. Yet, there is a lawful orderly love to self, which is enjoined unto every man: so as that by all lawful means he labor to maintain what honor God hath put upon himself according to the fifth Command, and to preserve his own life according to the sixth Command, and so forth of the rest: for, the Command to love our neighbor as our self, supposeth we ought to love our self, to wit, with subordination to God. 5. The love, and other duties flowing from love, which every man is to carry unto, and to discharge towards himself in subordination to God, have the force of a rule and measure unto that love which we owe unto others, so as that we are to love them, first, for God and His Command, 1 Joh. 4. 21. Secondly, in subordination to God, Mat. 10. 37. Thirdly, in sincerity, there being both affection, and action flowing from affection in our love to Him, 1 Joh. 3. 18. for, so we do, and ought to love ourselves; Now the Law commandeth to love our neighbor as ourselves.
Vers. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another.
HEre is a second argument, to enforce the exercise of mutual love, taken from some dangerous effects, which, doubtless, had already followed in part among those Galatians, occasioned by their debates and controversies, and would yet follow more upon the want of love, to wit, first, Their bitter strifes, backbitings, railings, and reproaches, set forth by the biting of wild beasts; And, secondly, other real injuries, by fraud or violence, which seem to be pointed at, by devouring, which is more than biting: And lastly, as a consequence of the two former, a total vastation and consumption of the whole Church. Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church, when they are divided in opinion and judgment about religious Truths; So where love groweth cold, Church-divisions have ordinarily sad and scandalous effects, which argue little of a tender frame of heart in those who have them, even such as are here mentioned, biting, and devouring one another. 2. However a sectarian spirit doth ordinarily pretend to much sobriety and meekness, especially when it first appeareth, and hath but few to give it any countenance, Rom. 16. 18. yet, so soon as it hath gathered strength, and gained many followers, it hath been always found most bitter and cruel: for, the effects of this renting schismatic spirit among those Galatians, were no less than biting and devouring one another. 3. In time of Church-divisions, though that party which is for truth and piety be always the most sober, Jude v. 20. 21. yet, considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatic adversaries there is no small hazard, lest even they vent much of fleshly zeal and passion, and while they are defending Truth, become guilty of several miscarriages, and so be rendered much the worse of their contests and divisions: for, the sin which he doth partly reprove, and partly guard against, was mutual, and of both parties; If ye bite and devour one another, saith he. 4. When schism in a Church is not only maintained on the one hand with fleshly passion, strife, reproaches, and other real injuries, but when it is also oppugned upon the other hand, not so much with the sword of the Spirit the Word of Truth, as with the same fleshly and sinful means, Then especially is schism the fore-runner and procuring cause of desolation and ruin to both parties, and to the whole Church; and this not only because of that hemous guilt which is in it, but also that stumbling-blocks are thereby multiplied, which cannot but prevail mightily to make men doubt of all Truth, and in end prove nulli-fidians: for, the Apostle holdeth this forth as the consequence of their biting and devouring one another, Take heed, saith he, lest ye be destroyed one of another. 5. As it is a matter of great difficulty to make men of credit and parts, being once engaged in their contentious debates, to project the consequences of their so doing further than the hopedfor victory against their contrary party, Act. 15. 37, &c. So it were no small wisdom, before folk meddle with strife, so as to engage their fleshly passions in it, however they may be otherwise provoked, seriously to project and consider what woeful, sad and dangerous effects may follow thereupon to the Church of God: for, saith he, Take heed, lest ye be destroyed one of another.
Vers. 16. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.
HE returneth to the first Rule given, ver. 13. (to w •• , That they would not use their liberty for an occasion 〈◊〉 the flesh) by a transition usual unto him when he is further to insist upon anything formerly spoken (See chap. 4. ver. 1.) and furnisheth them with an help for reducing that Rule unto practice, to wit, Walking in the Spirit, or following the motions and directions of the renewed part, or new-man of Grace in the heart (for which the word Spirit, when it is opposed to flesh, is usually taken, See Joh. 3. 6.) the fruit of their walking thus he showeth should be their mortifying, and keeping at under the flesh, or their corrupt and unrenewed part, in so far, as though the lusts, or first inordinate motions of inbred corruption (for so is lust taken in the tenth Commandment) woe •• not be totally suppressed, yet they should not be fulfilled, or brought unto the complete act, with deliberation and consent, which doth more fully speak that which is, ver. 13. concerning their not using liberty for an occasion to the flesh. Doct. 1. There is not any possibility of getting the power of inbred corruption subdued, or the lusts of sinful flesh curbed to any saving purpose by a natural man, or by any man without a work of saving Grace wrought in his heart by the Spirit of God: for he prescribeth unto them walking in the Spirit, as the only remedy against fulfilling the lusts of the flesh, which supposeth that the Spirit, or the work of saving Grace and Regeneration wrought by the Spirit, must be first in them. 2. The prevailing of corruption over Christians, even to the accomplishing of the outward acts thereof after deliberation (which sometimes hath come to pass, as in David and others) doth not prove that they never had a work of Grace, or that they have totally fallen from it, but only that they walk not in the Spirit; the motions and directions of the renewed part are not obeyed, but quenched; the power whereof, wherewith the renewed faculties are endued is not exercised, and hereby God is provoked to withdraw His actuating Grace, so that our lusts, once in part mortified, cannot but gather strength, and range abroad in the soul without any effectual resistance: for, Paul saith not, if ye have the Spirit, but if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh. 3. The sin of lust and covetousness, as it speaketh the first motions of corruption, whether in our understanding, will, or sensual appetite, towards unlawful and forbidden objects, namely, such motions as are sudden, and run before our deliberate consent, they cannot be wholly abandoned by the child of God in this life, no not, though he use the utmost of diligence and watchfulness: for, upon their walking in the Spirit, he doth not promise that those lusts shall not be in them; only, they shall not fulfill the lusts of the flesh. 4. It is a Minister's duty to insist so far upon any point of necessary Truth, until he make it, so far as he is able, sufficiently plain according to the capacity of the hearers, as also if the Truth in hand contain a practical duty, the practice whereof is attended with many difficulties, he is to insist upon it until he furnish the hearers with some pertinent helps and motives unto that duty: for, so doth Paul insist upon that Truth delivered, ver. 13. This I say then; and by insisting doth explain it, ye shall not fulfill the lusts of the flesh; and furnisheth them with an help how it shall be practiced, Walk in the Spirit, saith he.
Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would.
HE proveth that their following the motions of the renewed part, should keep the unrenewed part at under, by two arguments; first, Because the renewed, and unrenewed part, or Spirit and Flesh, do lust against, incessantly oppose and labor to suppress one another, by reason of that great contrariety, which is betwixt those two principles, as being of a different original, Job, 3. 6. and supported and assisted with contrary powers, ver. 19. and 22. whence he showeth it doth follow, that we cannot completely effectuate neither the good nor the evil which we would; the flesh always opposing that which we would according to the direction of the Spirit; the Spirit again opposing what we would according to the direction of the flesh: which latter is the conclusion he doth here prove, as it is expressed, ver. 16. Doct. 1. As a Minister ought to point at some helps unto the People for their better discharging of any difficult duty; So he ought to make it appear that those are helps indeed, and how they contribute for the more easy practicing of the duty pressed; otherwise they receive no encouragement thereby, neither to set about the duty, nor to make use of those helps in order to the duty: for, the Apostle having prescribed an help for keeping the flesh at under, doth here demonstrate clearly, that the thing prescribed doth really help, as appeareth from the scope. 2. As the regenerate man hath a renewed principle of Grace in all the faculties and powers of the soul, wrought in him by the Spirit of God; So he hath in all those some remainder of corruption yet unmortified, whereby his whole mind, will and affections are partly spiritual, partly carnal, both flesh and Spirit are in him; For the flesh lusteth against the Spirit, saith he. 3. None of those powers or principles in the regenerate man, are dead, dull, or merely passive, but both of them are working and active; for, the flesh lusteth, and the Spirit lusteth, whereby is meaned, that both of them do sway and incline the whole man to work in a way congruous to their respective natures, the one to good, and the other to evil. 4. The activity of these two active principles is in a flat opposition the one to the other; so that in one and the same man, and while he is about one and the same action, there is a conflict and battle betwixt these two contrary parties, Rom. 7. 19, 21. The flesh lusteth against the Spirit, and the Spirit against the flesh. 5. As there is a mixture of both these principles in all the powers and faculties of the regenerate man; So there is a mixture of their respective influence and efficacy in every action of his, whereby, though there be a prevalency of the one above the other in some actions; yet there is not one action to which both of them do not contribute somewhat: if not by a causal influence; yet by some measure of active resistance; For the flesh lusteth against the Spirit, and the Spirit against the flesh. 6. Hence it followeth, that as the actions of the regenerate are not perfect and free from a sinful mixture; So there is some difference betwixt his worst actions, and those same actions as gone about by the unregenerate man, even this, that the flesh doth not advance with a full gale, but meeteth with the contrary tide of resistance from the Spirit in some degree: for, as the flesh lusteth against the Spirit, so the Spirit lusteth against the flesh: and ye cannot do the thing that ye would, saith he. 7. Though unregenerate men may have somewhat like to this spiritual combat, even a conflict sometimes betwixt the natural conscience, and rebellious affections, Rom. 2. 1. yet they have not this same very combat here spoken of, wherein one faculty is not carried against the other, but every faculty, as it is flesh, is carried against itself, as it is spirit; now that this combat is not in the unregenerate man, appeareth from this, that he is wholly flesh, Gen. 6. 5. and not at all spirit, And this combat is betwixt flesh and spirit; for, the flesh lusteth against the spirit. 8. The mutual resistance and opposition of those two parties, flesh and spirit, in the regenerate man, as it beginneth at the very first rise of every action in the understanding, will, or affections; So it continueth and waxeth always more fierce, as the action is carried-on towards its full accomplish meant by the executive faculties: for, saith he, Ye cannot do the things that ye would; importing, that our willing of good or evil, is more free from this opposition (though not altogether free) than our actual doing or accomplishing of it, being so willed. See Rom. 7. -18.
Vers. 18. But if ye be led by the Spirit, ye are not under the Law.
HE proveth the same conclusion, secondly, showing that they who are led and guided by the regenerate part, or an inward principle of grace within (which it all one with walking in the Spirit, spoken of, ver. 16.) are not under the Law, whereby is not meaned, that they are not under the Law as a rule and guide of new obedience; for, both the Word and the Spirit do guide, as shall appear from the first Doctrine; but they are not under the condemning (Rom. 8. 1.) nor yet the irritating power of the Law, whereby the more that unregenerate men are urged unto rigid obedience by the Law, the more doth their corrupt nature spurn and rebel, as being desp 〈…〉 to get all done which the Law enjoineth. This irritating power of the Law is spoken of, Rom. 7. 5. Now, they who are led by the Spirit, are not thus under the Law, because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law enjoineth, Phil. 4. 13. and for pardoning them wherein they fall short, 1 Job. 2. 1, 2. So that corruption in them is not so much irritated by the Law as in the unregenerate, and by consequence the lusts of the flesh are not fulfilled, as was expressed, ver. 16. Doct. 1. The regenerate part, or new man of Grace, performeth the office of guide and leader to the godly in all their actions which are truly spiritual, In so far as, first, itself is ruled by the Word, and to be tried by the Word, Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps, Psal. 119. 105. as the light of the Sun or candle is to the eye. Secondly, the work of Grace itself, as the understanding is thereby enlightened, is the internal light whereby the regenerate man doth spiritually understand the things of God revealed in Scripture, 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle. Thirdly, the same work of Grace, as the will and affections are thereby renewed, being actuated by the continual supply of exciting grace from the Spirit of the Lord, is a strengthening guide to all spiritual actions, by whose influence alone the regenerate man (who as to any principle of nature and freewill within himself, is not sufficient to think anything, 2 Cor. 3. 5.) is rendered able, and made actually to walk in the ways of God. Philip. 2. 13. for, while he saith, If ye be led by the Spirit, he supposeth the office of the Spirit, and regenerate part is to guide and lead. 2. The natural man, so long as he remaineth in that state, is so much a slave to his sinful lusts, That those things which are appointed of God to curb and make them weaker, are so far from bringing about the end proposed, that his lusts are thereby enraged and made more violent: for, the Apostle (being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh; which is laid down to be proved, ver. 16.) saith, such are not under the Law, to wit, the strict and rigid exaction of the Law; importing, that the rigidity of the Law, which of its own nature tendeth to restrain sin, and to make it weaker, is turned by the unregenerate man unto an occasion for the fulfilling of his lusts.
Vers. 19. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleanness, lasciviousness, 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditious, heresies, 21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God.
FOr the better understanding and observing of the rule delivered, ver. 13. use not liberty for an occasion to the flesh, he maketh a Catalogue of some works of the flesh, which were best known to those Galatians: And, first, he declareth the nature & condition of those works, that though the inward root of concupiscence from whence they flow, be hid, and therefore it is not easy to convince a man that he is led by it; yet those effects and works of the flesh are evident and patent, so that a man may pass judgment upon the prevalency of flesh and concupiscence in his heart, when those its effects do break out in his life. Secondly, he maketh a particular enumeration of seventeen of those works, expressly showing that there are several other works of the flesh besides these, only he thinketh it sufficient to have instanced these, and these rather than others, because probably they have been too commonly practiced among the Galatians: which works of the flesh here enumerated, are, First, Adultery, or the sin of filthiness betwixt parties, whereof one at least is married. Secondly, Fornication, or the sin of filthiness betwixt parties both free from the yoke of marriage. Thirdly, Uncleanness, under which are usually comprehended all other sorts of filthy lusts, and particularly that against nature, Rom. 1. 24. Fourthly, Lasciviousnesse, or wantonness, whereby is meaned all petulant and wanton behavior, tending to excite the lust of filthiness, whether in ourselves or others. These are, ver. 19. Fifthly, Idolatry, a sin whereby religious worship, due to God only (Mat. 4. 10.) is given unto those which by nature are no gods, chap. 4. 9. or, whereby the true God is worshiped in, or before Images, Exod. 32. 4, 5. The former idolatry is forbidden in the first Command, the latter in the second. Sixthly, Witchcraft, or a devilish art, whereby certain men or women having under some violent fit of a temptation entered a covenant, either express or implicit, with the Devil, are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him, to work things strange and wonderful, so far as God permitteth. Seventhly, Hatred, or, as the word signifieth, enmity and hatred in the heart towards our neighbor, joined with a rooted desire to do him hurt, whether for apprehended or real injuries. Eighthly, Variance, or contention and strife by disgraceful and opprobrious words, arising from the fore-mentioned enmity and alienation of hearts. Ninthly, Emulations, not that good emulation whereby we strive to excel others in that which is good, not for love of applause or other by-respects, but merely from the love which we carry unto that which is good; this is commanded, 1 Cor. 14. 12. but carnal emulations, whereby we are grieved at the good which is in others, not so much from hatred to their good, as because it overshadoweth us, and therefore is joined with a desire to outstrip them in that good, which we are grieved for, wherein it differeth from envy. Tenthly, Wrath, whereby, according to the force of the word in the original, is meaned that sudden passionate commotion, and perturbation of the affections, through apprehension of an injury offered, transforming a man to a very beast, and thrusting him forward to act some mischief, Luke 4. 28, 29. Eleventhly, Strife, which, as it differeth from the eight work of the flesh formerly mentioned, doth signify a certain kind of litigious striving, probably about civil rights and interests, which, when it is for trifling matters, or in defense of unrighteousness, (1 Cor. 6. 8.) or separated from a spirit of Christian meekness and condescendence (1 Cor. 6. 7.) is a work of the flesh here condemned. Twelfthly, Seaitions, or renting of those into divers factions, who ought to be joined in one common society: (for so much the word in the Original doth hint at) which renting work, when it falleth out in the State, is called by the name of sedition, and in the Church by the name of schism, especially when there is a rent not only in opinion, but also in affection and design or endeavor, each party laboring to countermine the other. Thirteenthly, Heresies, which are somewhat more than simple schism and faction, 1 Cor. 11. 18, 19. even gross and dangerous errors voluntarily held (Tit. 3. 11.) and factiously maintained by some person or persons within the visible Church (Act. 20. 30.) in opposition to some chief or substantial Truths grounded upon, and drawn from the holy Scripture, as the places cited, and the notation of the word in the Original will in a good part bear. These are, ver. 20. Fourteenthly, Envyings, which are those base passions, whereby we grieve at the good and prosperity of others, without any endeavor to attain unto that good ourselves. Fifteenthly, Murders, or slaughters, which frequently follow upon the for 〈…〉 , whereby is not meaned the execution of public justice upon malefactors; for, that is commanded, Lev. 24. 21. but the satisfaction of private revenge, by shedding of blood, and the taking away of our neighbor's life unjustly, though under pretence of public justice, 1 King. 21. 13. Sixteenthly, Drunkenness, when men do drink wine, or strong drink excessively, and beyond that measure which fitteth them both in soul and body for the service of God, and duties of their calling. Seventeenthly, Revelings, The word doth usually signify excess of belly-cheer in riotous feasts, joined with all sorts of lascivious behavior. The Apostle, having made this enumeration, that he might terrify them from the practice of those evils, giveth them timeous warning now by Letter, as he had done formerly by Preaching when he was with them, that impenitent persisters in these and such like sins, should never inherit the Kingdom of Heaven, and by consequence should be eternally damned, Mat. 25. 41. I say, impenitent persisters; for, this and all such threatenings are to be understood with the exception of repentance, Jer. 18. 7, 8. Doct. 1. It is not sufficient that a Minister, having divided his hearers in two ranks, to wit, spiritual and carnal, or renewed and unrenewed, denounce eternal wrath to the latter, and promise God's favor and life eternal to the former; but it is also necessary, that he give evident and discriminating marks of both, and of the one from the other, whereby everyone may be in some measure enabled without mistake to judge of his own inward estate, and so to know whether the judgment denounced, or mercy promised, be his allotted portion: for, the Apostle giveth such discriminating marks of flesh and Spirit, from their respective effects; The works of the flesh are manifest, saith he; and, ver. 22. the fruit of the Spirit is love. 2. As it is not sufficient for a Minister to condemn and reprove sin in the general, without condescending upon some particular instances and examples; because general doctrine is not so well understood, and especially in the reproof of sin, it is looked upon almost by every hearer as if he himself were not concerned in it: So in the matter of instances and examples (because he cannot, neither were it convenient to enumerate all) such would be condescended upon as are best known, and most commonly practiced among those to whom he preacheth: for the Apostle giveth such instances of the works of the flesh, as for the most part, the present defection, schism and distemper flowing from thence, which was among those Galatians, did carry them unto Idolatry, heresy, variance, strife, &c. and, as it seemeth, all the rest have been but too commonly practiced amongst them, as adultery, fornication, &c. 3. Sin hath seated itself, not only in the sensual appetite, but in the more noble faculties of the soul also, namely our understanding and will; so that the whole man is corrupted by nature, and altogether flesh; for, the works of the flesh here enumerated are of three sorts, according to those three parts of corrupt flesh, or nature, to wit, our reason, will, and sensual appetite: So as some of them are seated in, and have their rise from each of those; the four first, Adultery, fornication, uncleanness and wantonness, and the two last, belong to the sensual appetite, Idolatry and heresy to blind and corrupt reason; Witchcraft, hatred, variance, emulations, wrath, strife, seditions, envyings, murders, belong partly to the depraved will, and partly to the sensual appetite. 4. Not only are grossly scandalous evils, works of the flesh, excluding those who are guilty from the Kingdom of Heaven, such as Adultery, witchcraft, &c. but also such sins, as being seated in the heart, do not break forth to the view of the world, of which sort are hatred, emulations, envyings: for, even they that do such things shall not inherit the Kingdom of God. 5. There is no sin so gross, as being against all piety, conscience, and the very light of nature itself, which people have not need to guard against, and Ministers to deter them from by the terrible denunciations of God's heavy judgment against those, who shall be found guilty of such like; And that because the seed of all sin is in every man, Rom. 3. 10, &c. And there is no sin, into which a man given over of God will not fall, when he is tempted to it, Exod. 10. 27. for, the Apostle thinketh it necessary to scar them even from Adultery, witchcraft and murder, by showing that they who do such things shall not inherit the Kingdom of God. 6. That a Minister may bear down and suppress sin amongst the people committed to his charge to any purpose, it is necessary he inveigh by just and necessary reproof, not only against the gross and external acts of sin and wickedness, but also against the first motions and conception of those sins in the heart, and everything which may prove an occasion of breaking forth in those grosser evils; for, the Apostle setteth forth the evil not only of Adultery, fornication and uncleanness, but also of wantonness; not only of witchcraft, but also of hatred and variance, which often prove temptations unto witchcraft; and not only of murders, but also of wrath, envyings, emulations, strife: all which make way for murders. 7. Ministers are God's watchmen, Ezek. 3. 17. and therefore are bound to give faithful and timeous warning unto every man of his spiritual hazard; lest otherwise the blood of people be required at his hands: This made Paul often to forewa •• both presently, and in time past, that they who do thos • things shall not inherit the kingdom of God. 8. Though former warnings have not the expected success; yet, the Minister of Christ, must not faint nor despair, as if there were no hope; but ought to renew his zeal, and reiterate those very same warnings and threatenings, as not knowing when the Lord may give the long, wishedfor blessing, 2 Tim. 2. 25. Thus did Paul; Of the which I tell you before, as I have also told you in time past. 9. As life eternal and the state of glory to be enjoyed after this, is a Kingdom, because there shall be an order betwixt King and subject there, the one commanding, the other obeying, without any hazard of rebellion and faction, Mat. 6. -10. There shall be perfect freedom from all oppression and slavery there, Eph. 4. -30. Yea, every subject shall enjoy a kingdom and wear a crown there, I am. 1. 12. So this Kingdom is given, not for our merit or works, but by right of sonship and by virtue of our adoption, even as the inheritance is conveyed unto the heir: for, saith the Apostle, speaking of Heaven, They shall not inherit the Kingdom of God. 10. Though there be a mixture of sheep and goats, wheat and tares, godly and ungodly in the visible Church, Mat. 13. 29, 30. yet in Heaven there shall be no such mixture, no unclean thing shall enter there; for, they who do such things shall not inherit the Kingdom of God, saith Paul.
Vers. 22. But the fruit of the Spirit is Love, joy, peace, longsuffering, gentleness, goodness, faith, 23. Meekness, temperance: against such there is no Law.
THe Apostle, in like manner, for the better understanding, and the more easy practicing of the remedy prescribed against fleshly lusts, ver. 16. He giveth a catalogue of some of those gracious virtues, and the exercise of them, which flow from the Spirit, or the root of Grace in the heart: And having called the former instances (ver. 19.) only works of the flesh, he designeth these by the name of fruits of the Spirit; because they are acceptable to God, Rom. 12. -1. and profitable to the man himself, 1 Tim. 6. 6. as savoury and wholesome fruit, which the works of the flesh are not, Rom. 6. 21-. Next, he enumerateth nine of those fruits, not as if they were not moe, for there are many moe virtues than those, as knowledge, hope, patience, 2 Pet. 1. 5, &c. but, because those are virtues standing almost in direct opposition to the former vices, and such as for the exercise thereof he wished chiefly among those Galatians; Which are, first, Love, or an holy affection whereby we love God for Himself, (Mat. 22. 37.) and our neighbor in, and for God, 1 Job. 4. 21. Secondly, Joy, that holy affection of the soul, delighting itself, and taking pleasure in those things, and in that measure which God alloweth. Thirdly, Peace, or that concord and agreement which a reconciled soul hath with God, Rom. 5. 1. and which he endeavoreth to have with all men in God, Heb. 12. 14. Fourthly, Longsuffering, whereby we moderate anger, do patiently bear, and forgive even many injuries, Col. 3. -12, 13. Fifthly, Gentlenesse, or kindness, whereby we labor to be affable and pleasant unto our neighbor, and easy to be entreated, even when he hath wronged us, Rom. 12. 14. Eph. 4. 31. Sixthly, Goodness, a virtue whereby we are inclined to communicate what good is in us for the advantage of our neighbor both in his spiritual (1 Pet. 4. 10.) and bodily (Gal. 6. 10.) estate. Seventhly, Faith, whereby we conceive in this place is understood not so much justifying faith, and faith towards God, which is the root and fountain of all those fruits, (ver. -6.) as faith and fidelity towards men, whereby from a renewed heart and for God's glory we speak nothing but truth, Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us, Psal. 15. -4. Eighthly, Meekness, a virtue whereby we moderate anger, so as that we are not provoked but for just causes, and not more or longer provoked than the Word of God alloweth, whereby also we do speedily restrain and suppress anger when it hath transgressed the just bounds, Eph. 4. 26. Ninthly, Temperance, or continency, whereby our fleshly appetite is kept within bounds, in seeking after honor, meat, drink, pleasure or riches. Lastly, The Apostle, having made this enumeration, that he may excite the Galatians to the practice of those virtues, he commendeth them from this, That the Law was not made against them or the practicers of them, either to condemn or accuse them. In which words, by a figure, or flower of speech, more is to be understood than is spoken, as Psal. 51. -17. even that the Moral Law (concerning the standing whereof, as to its directing power, there was no controversy betwixt Paul and his adversaries) doth expressly command and commend them, which could not be said of those ceremonial abstinences or performances, so much urged by the false Apostles. Doct. 1. There is no way for gracious virtues, or the fruits of the Spirit to grow and thrive in our heart, unless the works of the flesh be set against, and in some measure mortified: these thistles and weeds must be plucked up, else they draw the sap and strength of the heart from the good grain: The Apostle's method pointeth at so much, while he engageth them to mortify the works of the flesh in the first place, and next commendeth unto them the fruits of the Spirit; But the fruit of the Spirit is Love, joy, peace, &c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice, but must also endeavor to have the heart replenished with the contrary gracious virtues; otherwise sin, being as it were overpowered, may lurk for a season, but will afterwards revive and take strength, Mat. 12. 44, 45. for, the Apostle, having engaged them to mortify the works of the flesh, doth now excite them to the exercise of gracious virtues; But the fruit of the Spirit is Love, joy, peace, &c. 3. There is no virtue truly saving and acceptable to God, but that which floweth from the grace of regeneration. The virtues of the Heathen, how excellent soever they seemed to be, were but shadows of saving virtues, as not coming from a clean fountain, a gracious root in the heart, Jo • 14. 4. nor yet levelling at the right end, God's glory in the chief place, Col. 3. 17. but some other thing inferior to that, Act. 24. 26. Besides, they were not done in faith, and so could not be acceptable to God, Heb. 11. 6. for, the Apostle calleth all those which are virtues indeed, the fruits and effects of the Spirit; But the fruit of the Spirit is Love, joy, peace, saith he. 4. If we compare the graces of God's Spirit with the works of the flesh, there will appear such a beauty in the one, such deformity in the other, such solid satisfaction and contentment in the one, and such disquietness and vexation of spirit in the other, that laying aside the difference which is betwixt them by reason of their original and event, those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit, and abominate the works of the flesh: for, the works of the flesh, are Adultery, witchcraft, hatred, strife, envyings, murders; but the fruit of the Spirit, is Love, joy, peace, longsuffering, &c. 5. We are to judge of persons and practices, by thinking well of them, or otherwise, not according to the common esteem in which they are among men, 1 Cor. 4. 3. but according to the esteem that God hath of them, and according to what the Word of God, which is the absolute rule of right and wrong, Truth and Error, doth pronounce concerning them: for, Paul judgeth it sufficient to commend the practice of those virtues from this, that the Law of God did commend them, and approved of those who made conscience of them; Against such there is no Law, saith he.
Vers. 24. And they that are Christ's, have crucified the flesh, with the affections and lusts.
THe Apostle, in this Verse, addeth a new Argument to enforce the practice of that first Rule given, ver. 13. and cleared, ver. 19, 20, 21. to wit, that they should not give occasion to, or fulfill the lusts of the flesh; because those who are Christ's, as they all professed themselves to be, have by virtue of Christ's death, crucified and put to death their fleshly corruption, with all its sinful motions, whether they be sinful affections and passions, such as those, whereby the man's mind doth suffer, is troubled and afflicted, as malice, envy, anger, and the like; or whether they be sinful lusts, such as these which are stirred up by fleshly carnal baits and pleasures, as motions to intemperance, uncleanness, and such like. Now those who are Christ's, are said to have crucified all those, because everyone who professeth the Name of Christ, hath engaged himself by his profession and covenant sealed in Baptism so to do, Rom. 6. 3, 4. and the truly Regenerate, besides this engagement by profession, have actually begun this work: so that though this body of corrupt flesh be in them; yet by His Spirit (Rom. 8. 13.) and by imitating His Cross (Rom. 6. 6.) they are upon the work of mortifying it, suppressing the endeavors, and smothering the effects of it, Rom. 6. 12. Doct. 1. All they who are led by, and walk in the Spirit, or who are truly regenerate, and who are actually engaged in the work of mortifying their corrupt nature, are Christ's in a peculiar manner, to wit, by right of donation from the Father, Joh. 6. 37. by right of emption or redemption, 1 Cor. 6. 20. and by right of resignation, all such having actually resigned themselves unto Christ, as a mansion for Him to dwell and walk in, 1 Cor. 6. 19. and in everything to be guided by Him, Act. 9. 6. for, the Apostle useth those expressions indifferently as being of equal extent, Walk in the Spirit, ver. 16. and if ye be led by the Spirit, ver. 18. and in this verse, they who are Christ's, have crucified the flesh. 2. The work of mortification striketh at all sin, and spareth none, as well pleasant sins, whereby fleshly lusts are satisfied, as other more vexatious evils, whereby the mind doth in a kind suffer, and is afflicted: for, speaking of this work, he saith, They that are Christ's, have crucified the flesh, that is, the root of corruption, and then they have crucified all its branches, not only affections, or vexing passions, but also desirable lusts. 3. There is not any argument more moving or effectually exciting unto the work of mortification with a sincere Christian, than that which is taken from his engagement to it by profession, and the first beginnings thereof wrought in him already by the Spirit of God; for, this is the Apostles scope, that they would not walk in, or fulfill the lusts of the flesh, because all of them were engaged by profession to crucify the flesh, and some had actually begun to do so already; They that are Christ's, have crucified the flesh, saith he.
Vers. 25. If we live in the Spirit, let us also walk in the Spirit.
HE enforceth also the remedy prescribed against fleshly lusts, ver. 16. and cleared, ver. 22, 23. even that they would walk after the Spirit; because they who live in the Spirit, or are made partakers of that new life of grace in Regeneration, Joh. 3. 5, 6. (according as they all professed themselves to be) must of necessity walk in the Spirit, by following in their life and conversation the motions and directions of the new-man of grace in the heart. The force of which consequence lieth in this, that as the principle of life is within, whether flesh or spirit, so must the actions, fruits and effects flowing from that principle be. Doct. 1. The Minister of Jesus Christ is not to bind heavy burdens upon the Lord's People, without so much as touching them with one of his little fingers himself, Mat. 23. 4. but ought to lay the edge of every necessary exhortation unto his own heart with the first, and thereby to evidence, that as he doth not look on himself, as free from the yoke of duty no more than others; So he sincerely intendeth by his own practice to hold forth a real copy of that which he presseth upon others, 1 Tim. 4. 12. for, Paul directeth this exhortation to himself as well as to them; If we live in the Spirit, let us also walk in the Spirit, saith he. 2. The Lord's method in bestowing grace upon graceless sinners, is first, to infuse the principles of a new life, or gracious habits and powers in the soul; and next, to actuate these powers, making them actually to do those works which are spiritually good: Spiritual motion and action presupposeth a principle of a spiritual life, as a thing previous unto, and different from it: for, saith he, If we live in the Spirit, let us also walk in the Spirit. 3. To walk in the Spirit, or to follow the conduct of God's Spirit, and of His gracious work in us, is a far other thing, than to cast by the rule of the Word, and to follow only whatever motions or impressions are set home with any forcible impulse upon our spirits, as if those were the motions of the Spirit of God, which may haply be motions of our own corrupt flesh, or suggestions from Satan, 2 Thess. 2. 11. This walking in the Spirit here exhorted unto, is walking orderly and by rule, even by the rule of God's Word, Isa. 8. 20. for, so much doth the word in the Original import, which signifieth to walk orderly, by rule, by line, by measure, as Soldiers do march into the battle; Let us walk in the Spirit, saith he. 4. Though a man cannot pass sentence upon his state before God, whether it be good or bad, by some moe or fewer particular acts of his life, 1 King. 8. 46. yet he may and ought to pass sentence upon it according to his way, and the ordinary strain of his life and conversation. A godless conversation argueth a carnal heart destitute of all spiritual life, and a pious conversation doth argue a renewed heart, and a principle of spiritual life within: for, so much will the Apostle's reasoning bear, If we live in the Spirit, let us also walk in the Spirit.
Vers. 26. Let us not be desirous of vain glory, provoking one another, envying one another.
THe Apostle (having hitherto prosecuted and enforced the use-making of that first rule given, ver. 13. for directing them in the right use of Christian liberty) returneth now to prosecute the other rule, By love serve one another; And in this Verse dehorteth them from some vices, which do wholly impede this service of love, especially from ambition, or an itching desire after vain glory, estimation and applause; which vice is usually attended with other two, first, provoking of others, chiefly inferiors, by reproaching and doing of real injuries to them, as being nothing in the vain-glorious man's esteem, he esteemeth so much of himself. Secondly, envying of others, chiefly superiors and equals, in so far as anything in them doth seem to eclipse that glory and esteem of which the vain-glorious man is so much desirous. Doct. 1. Though a man may lawfully carry a due regard unto, and have a care of his own good name and estimation among others in its own place, Rom. 12. -17. especially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse, Mat. 5. 16. Yet, desire of applause and approbation from men is sinful, and to be eschewed, when we seek after, and are satisfied with applause or esteem for those things which are not in us, 2 King. 10. 16 or which are not worthy of so much esteem as we do seek for, Amos 6. 13. or are not praise-worthy at all, as not being commended of God, Philip. 3. 19. or when we seek after applause from men, even for things praise-worthy, not in subordination to, but equally with, or more than the honor of God, (Mat. 6. 2.) or to be approven of Him, Joh. 12. 43. for, this is the desire of vain glory, from which the Apostle dehorteth; Let us not be desirous of vain glory, saith he. 2. How this desire of vain glory impedeth love and peace, and how all glory of this kind is but vain or empty glory, See Philip. 2. Vers. 3. Doct. 2, 3. Doct. 3. This lust and desire of vain glory is so subtle, as taking its rise sometimes from those things in us which are good, 2 Cor. 12. 7. and so desirable, as tending to make others prostrate themselves before the idol of those apprehended or real excellencies in us which we ourselves do so much adore; that the best of men, and those who are endued with excellent graces, gifts and privileges, have need to guard and watch, lest even they be overtaken with it: for, therefore, as one reason, doth Paul include himself in this exhortation; Let us not be desirous of vain glory. 4. Though it be lawful and praise-worthy to provoke and excite one another to love and good works, Heb. 10. 24. chiefly by our good example and forwardness in every commanded duty, 2 Cor. 9. 2. yet, when by doing of real injuries unto others we provoke and excite corruption in them to take some sinful course for their own ease or redress (1 Sam. 25. 33, 34.) we are herein guilty, and that not only of committing sin ourselves, but of being the occasion of sin unto others, and therefore would eschew it: for, this is it the Apostle forbiddeth, even provoking one another. 5. In setting against any sin, we would look not only upon that sin alone, but also upon those other possibly less pleasant and baser sins, which of necessity do accompany it; that so our indignation may be heightened the more against it, as carrying with it a train of such attendants: for, here the Apostle, dehorting them from the desire of vain glory, that he may make them the more to detest it, holdeth forth the necessary dependence which two other vexations and base evils have upon it; Provoking one another, envying one another, saith he.
CHAP. VI.
I N the first part of this Chapter, he presseth the exercise of mutual love, in two exhortations. And, first, he exhorteth them to endeavor the reclaiming of those who were fallen, ver. 1. and to bear patiently with the sinful infirmities one of another; because, first, hereby they should obey the Command enjoining 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 enforceth 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 press it from the similitude of sowing and reaping, ver. 7. which he enlargeth, and applieth 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 enforceth 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 hypocrisy, 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, showing he gloried only in the cross of Christ, and that the world, and applause from men were undervalued by him, ver. 14. Of both which he giveth two reasons, first, nothing worldly is accounted 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, seeing 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 meekness; considering thyself, 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 enjoined, 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 subtle snares of sin and Satan, which had entrapped others; and who are called strong, Rom. 15. 1. and perfect, to wit, comparatively, Philip. 3. 15. Those he exhorteth to endeavor 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, inconsiderately and suddenly surprised 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 meekness, suppressing all fleshly passions, and revengeful affections. Which exhortation he enforceth by two arguments: the first whereof is laid down by way 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 temptation he may be surprised 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 sinful 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 anything carry ourselves towards them in the spirit of meekness: for, saith the Apostle, If a man, 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 showeth, that nevertheless 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 critic, and lofty censurer of another man's 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 connection of the two Chapters doth show that this sin here guarded against, hath some kind of dependence 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 meekness. 3. The Minister of Jesus Christ would labor 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 enforce the exercise of love and meekness upon those Galatians in the recovery 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 show his falling in sin is rather to be pitied, than made a wonder of; and withal transferreth the guilt of the sin in a great measure from the person himself to the subtlety of Satan and violence of the temptation by which he was surprised and overtaken; everyone whereof doth doth serve as a motive unto that pity and meekness 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 meekness 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 surprised by the violence of some prevalent temptation, ought to be more gently dealt with: for, they are only such, whom the Apostle will have to be used with a spirit of meekness; If a man be overtaken in a fault, restore such an one, &c. 5. So subtle and assiduous is Satan in tempting, 1 Pet. 5. 8. So ready is corruption in us to close with a temptation so soon as it is presented, Eph. 2. 2. that if the child of God be not all the more circumspect and diligent, Mat. 26. 41. he cannot choose but be surprised, as it were unawares, by someone sin or other, and be thereby made to dishonor God, and to lay a stumbling-block before others: for, Paul supposeth it as a thing incident unto all men to be thus surprised, while he saith, If a man be overtaken in a fault. 6. Though it be the duty of all men to endeavor the reclaiming of those who are lying under un-repented guiltiness, (for the Command is given unto all, Lev. 19. 17.) yet, the more holy men are, and the further they have advanced in the ways of piety, they are the more obliged to go about this duty, chiefly, because they are in a better capacity to discharge it; as being less 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 neighbors 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 always 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 backslidden 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 child 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 tenderness, 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 meddled with by others for that end; as a man who hath a bone dis-jointed can hardly endure to have it touched: The word rendered restore such an one, doth bear so much, as signifying to set in joint the dislocated members of the body, So that sin putteth the soul as it were out of joint. 9. As it is the duty of all, and especially of those who are spiritual, to endeavor the reclaiming of any who are so fallen, by admonition (Mat. 18. 15.) reproof (Lev. 19. 17.) prayer to God on their behalf, I am. 5. 14, 15. (all which, and other means in order to the same end, are to be gone about by private Christians by virtue 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 public Ministers and Church-guides, by virtue 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, everyone is to carry himself with much skill and tenderness, if he would attain the proposed end: for, saith he, Ye who are spiritual, restore such an one, or, set him in joint again; It is a phrase borrowed from Chirurgians, who, being to deal with a dis-jointed bone, will handle the same with skill and tenderness. 10. The grace of meekness, whereby we moderate inordinate anger, and speedily repress revengeful passions, before they come to any great height, Eph. 4, 26. as it is the work of God's 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 laboring to help him, and not seeking to disgrace him: for, saith he, Restore such an one in the spirit of meekness, or, in meekness, 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 temptations unto gross and scandalous evils, or that he shall stand when he is tempted, if he be left of God under the temptation: 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 yielding to the temptation, when it should be presented, otherwise the argument had not been of such strength to enforce upon him the exercise of meekness 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 weakness, and how the root of our neighbors 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 meekness, pity and compassion towards their person: for, the Apostle, to enforce the former exhortation of restoring their fallen brother in the spirit of meekness, doth enjoin, consider thyself, lest thou also be tempted. 13. So prone are we to entertain good thoughts of ourselves, 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 weakness, 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 thyself, 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 another's 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 endeavor of reclaiming those who were overtaken in a fault, but also, to the tolerating and bearing patiently with the sins and infirmities of others, until they be amended, and the sinner reclaimed: which sins 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 envy, 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 enforceth 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 neighbor had not been enjoined 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 veiled, 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 press 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 burdensome sometimes to themselves, and frequently unto others: So we ought not to break the bond of common society, which we are other ways tied unto, because of those: but are to persist in it, patiently bearing those infirmities which we cannot other ways help: for, saith he, Bear ye one another's burdens. 2. This duty of bearing with the infirmities of others, doth well consist with the use of such lawful 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 another's 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 heartless 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 another's burdens. 4. There is no such evidence of love to our neighbor, as when it kytheth in our serious endeavors 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 spiritual 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 child of God doth attain to evidence his love to his fallen brother by his serious endeavors to restore him unto the enjoyment of God's favor, and to an holy and blameless conversation, and 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, (I am. 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 endeavor, Psal. 119. 6. for, saith he, Bear ye one another's 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 showing 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 err in passing judgment of himself (as the word doth signify) 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 conscientious practice of the commanded duty: for, Paul, having exhorted to restore those who are fallen, and to bear one another's burden, he doth now dissuade them from 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 connection, 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 bias the understanding, and in progress of time doth unperceivably incline it to assent unto those opinions as Truths which may most gratify those unmortified lusts: for, saith he, He who thinketh himself something, deceiveth himself, or, maketh his mind to err; 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 also 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 dissuade 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 employ 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, seeing every man is nothing.
Vers. 4. But let every man prove his own work, and then shall be have rejoicing 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 ourselves with others who are worse than ourselves (for, we may, and ought compare with those who are better than ourselves, that so we may be humbled, 2 Cor. 10. 12. but this comparing with those whom we esteem worse than ourselves, 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 God's Word, without comparing it with the carriage of others (for, so they behooved to try the work of others also) and that 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 rendered prove, signifieth also to approve, as Rom. 14. 22. 1 Cor. 16. 3.) Which exhortation is enforced 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 ways approve of, 1 Cor. 5. 2-. Doct. 1. As a man who would set against a sin to purpose, and with success, must search out, and set against every other sin which doth ordinarily prove an occasion of that sin which he intendeth to subdue and mortify; So the Minister of Christ, in the reproof of sin, ought to point forth unto the Lord's People those things which are the fuel and occasion of such and such sins, and press upon them an abstinence even from those: for, the Apostle, having dissuaded (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 dissuadeth 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 God's 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 everyone prove, and so, as he may safely approve, his own work, as the word signifieth; and such a probation must be here meaned, otherwise the Apostle's consequence should not follow upon a man's proving his work, even that he shall have rejoicing 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 judgment 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 employed, 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 enjoined; 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 ourselves, 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 press it as an help to that duty of tenderness and compassion towards those who are overtaken in a fault, enjoined, 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 rejoice because of them, but also to express their joy, 2 Cor. 1. 12. and 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 favor 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 neighbors 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 uprightness 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 endeavored as their furthest design, Mat. 6. 2. but as a mean of rendering 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 favor of God and eternal life; which boasting is condemned, Rom. 4. 2. In these respects, and with these limitations it is lawful 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 rejoicing (or boasting) in himself alone. 6. That a man may warrantably and upon good grounds thus rejoice 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 naught and vain, even 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, enforcing 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 pass 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 tenor of the Gospel, affirming that Believers shall be reckoned with by God, as they are clothed, not with their own righteousness, but with the unspotted righteousness of Christ their Cautioner, Philip. 3. 9. for, it is evident from the scope, that the Apostle excludeth only the infirmities of other sinful men, like unto ourselves, from being the rule, according to which God will pass sentence, and not the righteousness 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 thread to conduct him in falling upon the genuine and literal meaning of the particular words & sentences, and will 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 will evanish; for, by bearing one another's 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 everyone ought to bear one another's 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 enforce 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 men's 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 mind that great Account which we must give to God, and to busy ourselves 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 employed 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 behooved to give an account to God; For every man shall bear his own burden, saith he.
Vers. 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, enjoined 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, rendered is taught, doth signify: or, more generally (as the word is here rendered, 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 virtue of their public Office in the House of God, the honor 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 the House of God; so the wisdom of God hath thought it fit, because of our weakness (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 ourselves, and those not usually of the greatest sort, but of such as stand in need of the people's benevolence for their worldly subsistence, 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 human 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. Seeing Christ's Ministers are to bestow themselves wholly in the work of the Ministry, 1 Tim. 4. 15. and not to be entangled with the affairs of this life, 2 Tim. 2. 4. and seeing 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 painful 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 not 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 public 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 everyone who heareth the Gospel, towards those who preach the same: yet, in case the Magistrate provide not such public allowance for them, or, if turning persecutor, he take that which is already provided by the Law for that use from them, Then it is the duty of everyone 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 faithful and diligent Laborers 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 painful, Mat. 23. 2, 3. yet it concerneth those whom Christ hath entrusted to be Overseers of His House, to be careful that 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 color their own avarice and naughtiness 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 mouths 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 press 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 men's actions are, whether good or bad, (which are compared to seed, Prov. 11. 18. and 22. 8.) and more particularly as they employ their temporal goods (the employing 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 the 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 backwardness in people to bestow anything for upholding the Gospel in the public 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; seeing it tendeth so much to the Gospel's prejudice, and that it is excess 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 color 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 always the sinners party, whatever sin he doth commit, Psal. 51. 4. yet, seeing 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 public 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 subtle wits may so excuse their sin, as thereby to cast such a blind before the eyes of men, as they will hold 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 practices so handsomely 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 cheerful, 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 threatened 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 works of charity and beneficence, is a strong encouragement to fruitfulness in works of that kind; So it is lawful for Christians to have an eye to this reward, as a motive whereby to work up their backward hearts unto a willing compliance 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 mind 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.
WHat 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 sinful effects thereof, is the true seed of death and perdition. And, secondly, that renewed and spiritual men, who employ their whole life, study and labor, 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 receive 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 comprised 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 employing 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 anything of their temporal goods for God and pious uses, but plead present poverty, necessity and fear of future want, when God doth call them to anything 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 mere folly, while they employ their strength and means for things spiritual, and such as God's honor is mainly concerned in, and are not attended with an income of worldly advantage, but rather of loss and detriment; yet the end shall prove, that those who thought themselves only wise men and gainers, have been but mere 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 soweth 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 happiness, 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 inconceivable 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 God's, 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, according 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 enforceth 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 withal, 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 entering 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 unworthiness, 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 entered 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 temptation, 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 the 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 temptation 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 immediately after death, is always the due and proper time, and hath a fitness 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 rendered time, signifieth properly an opportune time, the very article or point of time which determineth the fittest opportunity for doing any business; 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 slackening and remitting somewhat in our course; for, this befalleth sometimes the choicest Saints of God, Psal. 73 2, &c. but such a fainting as maketh the fainter totally and finally abandon the ways of God, which is not incident to the real child 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 household 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 until then neglect to do good, doth end with it. And 2. to some parts of that time, in which there is more ready access unto duties of that kind, than at other times. And secondly, he showeth the persons unto whom they should do good, first, to all men whomsoever; next and especially unto those, who, being conjoined by the ty of one common Confession of Faith in Jesus Christ, are Members of His Church, which is as it were His Household, 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 dependence of purposes; but, having such a scope proposed unto himself to aim at, whether the illustration and confirmation of a truth, or the enforcing 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 people's memory, and better carrying along of their attention, with the thread 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 enforcing 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 itself, ver. 6. ver. 9. and here, As we have opportunity, let us do good. 2. The servants of Jesus Christ should so press 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 everything 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, seeing, as we show, this opportunity relateth in part to some pieces of our time in this life, in which we have more ready access to the duties of beneficency than at other times, and it hath the force of an argument to press the duty, as supposing it will not always last. 4. As all opportunities of this kind are confined within the narrow precinct of this 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 lieth, Eccles. 11. 3. So, because the time of this life is uncertain (I am. 4. 14.) therefore we ought to bestir ourselves 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 God's 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 household, 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 conjoined, 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 handful 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 domestics of one family which is the Lord's: for, saith he, Do good especially unto them who are of the household of faith, the designation which he giveth them of one household containing 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 kindred, 1 Tim. 5. 8-. And, fourthly, among strangers, unto those who profess 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 express 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 household of faith; he saith, especially, because the comparison is among those who are strangers, and not under any relation of kindred 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 Paul's, if he had employed 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 of 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 lawful in itself, and advantageous 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 ways) 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 persuaded of their affection and love, and take the greater pains in making use of the labors 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 persuade the Galatians how much he loved them, and that they might be excited to bring forth fruits answerable to his pains, doth show how large a Letter he had written unto them with his own hand.
Vers. 12. As many as desire to make a fair show in the fles • , they constrain you to be circumcised: only lest they should suffer persecusion for the cross 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 without the which they could not be saved, whereby they laid upon them a kind of necessity, and constrained them to be circumcised, and showeth three principles from which they did herein act, two whereof are in this verse; first, from hypocrisy, or a desire to make a fair outward show of Religion by observing those fleshly and carnal rites, such as Circumcifion, difference of meats, legal purifications, and the like, enjoined 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 Cross of Christ: (See chap. 5. ver. 11.) the fury of which persecutors was much abated towards such Christians as did observe the ceremonial Law of Moses, the preaching down whereof, of any other thing, did enrage 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 show, 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 hypocrisy loathsome both to God and man; and that especially when people affect a show 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 show of Religion by observing such carnal rites as God had now abolished under the Gospel; As many as make a fair show 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, doth most run out upon the externals of Religion, thereby affecting a fair show, 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 show 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 embraceth darkness for light, Isa. 5. 20. and incessantly vexeth them until 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 persecutors of Truth, though not by total apostasy from Truth, yet by coming a great length in making shipwreck of faith and a good conscience, only to gratify those who persecute the truth, and to break the edge of their rage and fury against themselves: who, notwithstanding, will labor 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