to a stately edifice founded upon Christ ver 20 21. And shewing they were a part of this building ver 22. Vers. 1. ANd you hath He quickened who were dead in trespasses and sins THe Apostle being yet further to establish those Ephesians in the doctrine of salvation by free grace in Christ and for this end to set forth the happinesse of that estate in which free grace had placed them sheweth the misery of their former estate before conversion even that they were dead not naturally but spiritually there being nothing of that spiritual life in them which consisteth in the union of the soul with God Joh. 5. 40. and in a vertue and power of the soul flowing from this union to do those things which are spiritually good and acceptable unto God Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body whereby the man is inabled to move speak and do such other actions as are competent to that life so that their spiritual deadnesse doth speak a separation from God Psal 53. 3. and total inability to do any thing which is spiritually good Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses whereby under two words used indifferently in Scripture to expresse one and the same thing and both of them in the plural number is set forth the multitude of sins under which they lay in this their dead condition as their original sin their actual sins sins of omission commission and especially their manifold idolatries which are chiefly pointed at as those sins wherein not only the Ephesians but the world in general did wallow before Christ came in the flesh Act. 17. 29 30. Hence Learn 1. It is not sufficient that the Servants of Jesus Christ do only preach priviledges and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ It is necessary also that joyntly herewith they be calling them to minde their wofull miserable and lost estate by nature that the one being set foregainst the other both may more clearly appear in their own colours and that those dangerous rocks of growing vain because of what they now are 2 Cor. 12. 7. and of turning discouraged and diffident because of what they once were Psal. 25. 7. may be eschewed for the Apostle in the preceeding chapter having spoken much of those high priviledges unto which the Ephesians were advanced by Christ he doth here minde them of that miserable state wherein God found them And you who were dead in sins and trespasses 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consciences and so to commend it as to make them closely adhere unto it both in profession and practice than the serious perpending of mans wofull and altogether hopelesse estate by nature This alone would do much to scatter all that mist whereby humane reason doth obscure the beauty of this truth by extolling man's free will as a co-worker with grace Rom. 3. 19 20. and would necessitate the lost sinner to imbrace it and to venture his otherwise hopelesse salvation upon it 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter even from the consideration of the wofull estate of those Ephesians before conversion to illustrate this doctrine of salvation by free grace and to confirm them in it And you who were dead in sins and trespasses 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately and apart from but joyntly with God's free grace and mercy which hath delivered them from that misery for otherwise the thoughts of sin and misery may if God should give way swallow them up Mat. 27. 4 5. Hence is it the Apostle hath so contrived his discourse here that all-alongs while he speaketh of their misery in the first three verses the mind of the Reader is kept in suspense without coming to the perfect close of a sentence untill God's mercy in their delivery from this misery be mentioned ver 5. for the Original hath not these words he hath quickened in this verse but the Translators have taken them from ver 5. to make up the sense without suspending the Reader so long untill he should find them in their own proper place And you who were dead c. 4. Every man by nature and before conversion is dead not to sin for that is proper to the Regenerate only See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here only the sense is much different but in sin whereby he is wholly deprived of all ability and power to convert himself Rom. 9. 16. or to do any thing which is spiritually good Rom. 8. 7. for while he saith the Ephesians were dead in sins before God did quicken them he speaketh of a thing common to them with others and therefore he reckoneth himself and the other believing Jews with them ver 3. And you who were dead in sins 5. As the fountain-fountain-cause of this spiritual death was Adam's sin in whom all have sinned Rom. 5. 12. through the merit of whose sin imputed to us we are deprived of original righteousness Rom. 7. 18. and a perverse inclination unto all evil hath come in its place Gen. 6. 5. So every mans own particular actual sins do lay him lower under this state of death and make his delivery from it more difficult Jer. 13. 23. for saith he Ye were dead in sins and trespasses under which are comprehended as we shew both their original and actual sins Vers. 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience HE proveth they were thus dead in sins and trespasses from their walking in and making a daily trade of sin without striving against it or any through remorse for it which wofull walk of theirs he doth illustrate from two guides which they followed and by which they were carried-on and incouraged in their sinfull course The first was the universal corrupt course and custom of the world that is of wicked men in the world Psal. 17. 14. in all ages which had become a Law for them to walk by The second guide was Satan who is here called a prince not only because there being a number of those unclean spirits they are joyned as one politick body among themselves under one who is as prince and head of the rest Mat. 12. 24. and 25. 41. but also and mainly because of that power which all the Devils and chiefly their head and prince have over wicked men in the world Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience which princely power of his is described from the place where by God's permission he doth exercise it to wit the
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
Gentiles 1 Cor. 16. 1. to supply the poor Jews who were turned Christians Rom. 15. 25. which they performed speedily and diligently See the places cited and 2 Cor. 8 and 9. chapters Doct. 1. It is frequently the lot of those who are rich in Grace to be poor in the things of a present life and who are heirs of a Kingdom Luke 12. 32. to be driven unto such straits as they are forced to live upon some charitable supply from others God seeing it convenient hereby to wean them from worldly contentments that Heaven may be the more longed after and more sweet when it cometh Thus the Christians in Judea for the most part were poor and such as needed supply from the Gentiles Only they would that we should remember the poor 2. Though those who are our own poor within the bounds where we live are chiefly to be relieved by us because of our nearer interest in such 1 Tim. 5. 8. Yet in cases of extremity even those poor who live remote from us because they are also of our own flesh Isa. 58. 7. and members of the same mystical body if Believers Gal. 6. 10. are also to be supplied by us for Paul was to stir up the Gentiles to contribute for the poor at Judea Only they would that we should remember the poor 3. The care of the poor and supply of the outward necessities of the Saints is an imployment not unworthy of the very chief Apostles and which Ministers and other Officers of the Church ought to make conscience of for the care of the poor was the last farewell of those Apostles Only they would that we should remember the poor which Paul also was forward to do 4. The Ministers of Jesus Christ ought to presse upon the People not only duties which are easie and cost them nought but also those that are burdensome and expensive especially that they would willingly give of those things which they enjoy for the supply of others which want and are to be as forward in pressing the one sort of duties as the other as being equally profitable to the Church and most evidencing of an inward work of Grace in the heart 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews The same which I was also forward to do or did speedily and diligently as the word signifieth Vers. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed FRom this Verse to the 15. there is a further evidence of that Truth which he had formerly asserted concerning the authority of his Office and his divine Doctrine even in that point which was controverted betwixt him and his adversaries which he maketh appear from this That as an Apostle and by vertue of his Apostolick Office he did with Authority rebuke Peter one of the chief Apostles when in his practice at Antioch he declined from the Doctrine taught by him concerning the abrogation of the Ceremonial Law and that for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having Truth for him This action of Paul's towards Peter is first summarly propounded in this Verse wherein Paul sheweth that boldly and freely he did oppose himself to Peter and that because his carriage as he doth clear more fully afterward was most blame-worthy Doct. 1. No band of friendship or confederacy which parties have entred no fear of occasioning the breaking-off of friendship whatever may be the consequences thereof ought to make those who are so conjoyned connive at others in a sinfull course or withhold a testimony against that which is sinfull in their friend when the hazard which may ensue from his sin to the Work and People of God doth call for it for though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter ver 1 2. and though they had given not long since mutual evidences of their harmony and agreement ver 9. and though their renting assunder was the thing which adversaries to Truth would have been most glad of as making much for the advantage of their bad cause Yet not long after this agreement was made when Peter falleth in a sin reproof-worthy which had dreadfull consequences to the People and Work of God as will appear afterward following upon it Paul doth freely and boldly give testimony against his sinful course But when Peter was come to Antioch I withstood him to the face 2. As the Ministers of Jesus Christ are bound to reprove sin and vice so they are to reprove it first with much boldnesse and resolution not faintly as if they were more feared for the offence of man than grieved for the dishonour of God so Paul in reproving Peter withstood him In the Original it is a military word and signifieth to stand against whether it be by force of arms or arguments it is a word of defiance and combating as it were hand to hand face to face and foot to foot not yeelding a hair breadth to the adversary Rom. 13. 2. Eph. 6. 13. Secondly with ingenuity and candor so as not to conceal the man's fault only from himself and in the mean time to speak of it broad and wide unto others for his prejudice Lev. 19. 16. But they are to declare his sin even-down to himself and rebuke him for it Thus Paul withstood Peter to the face for the word in the Original doth not import that he withstood him only in shew and for the fashion making the beholders think they were serious when they were not as some of the Ancients did alleage such dissimulation had been most base in those two eminent Apostles and Paul had not here spoken truly affirming that Peter was worthy to be blamed and that he walked not uprightly so the word must read as it is here rendred to the face or to his face as 2 Cor. 10. 1. Thirdly with certainty and knowledge of the deed reproved both for the truth of the fact and the vicious quality of it Paul before he reproved was assured of both these Because he was to be blamed saith he Doct. 3. The most eminent Saints on earth are not free of their own sinful and blame-worthy failings that hereby they may be keeped humble and from being lifted up with their gifts graces and other excellencies 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written 1 Cor. 4. 6. for even the Apostles themselves and Penmen of Scripture though they could not erre in writing Scripture being therein guided by the infallible assistance of the Spirit 2 Pet. 1. 21. Yet in other things they had their own sinful failings as is evident in Peter Because he was to be blamed 4. It is the part of every man though never so eminent and esteemed of by others when he meeteth with a just and deserved reproof to stoop to
22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
as in the production of other natural effects for as the word is well rendred in beavenly places and better than in heavenly things so it seemeth the bestowing of those spiritual blessings is ascribed to God in heavenly places mainly because their original is only from Heaven and not from earth With all spiritual blessings in heavenly places Vers. 4. According as He hath chosen us in Him before the foundation of the world that we should be holy and without blame before Him in love THe Apostle in the second place treateth of those spiritual blessings more particularly and so doth branch forth at large that reason of his thanksgiving to God presently mentioned and this in pursuance of the former scope which is to shew that salvation with all its causes do flow only from God's free grace in Christ that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth And first he speaketh of those blessings as they were prepared and appointed for Believers in God's eternal decree of Election and Predestination to ver 7. In this verse he sheweth first That these spiritual blessings are bestowed upon Believers in time not by chance or rashly not from any worth in the receiver but according as God had fore-ordained in His decree of Election whereby before the foundation of the world that is from all eternity See Joh. 17. 24 He did choose some of mankind to eternal life Mat. 25. 34. passing by others and did choose them in Christ not as if Christ's death had moved God to love and elect for His electing love did move Him to give Christ for sinners Job 3. 16. Neither did He choose them in Christ as if they had been considered by God as already in Christ by faith and that because of their faith thus foreseen they had been elected by Him for so faith should not be a fruit flowing from election but a condition pre-required in the person to be elected which doth contradict this same very Scripture affirming that all spiritual blessings whereof faith is one do flow from and are bestowed according to the decree of Election He did therefore choose them in Christ as in Him whom He did in one and the self-same decree choose to be the Head of the Elect and chief foundation-stone of all that precious building His own House and Church 1 Pet. 2. 6. and by whom that glory and all things tending to that glory unto which He did choose them were to be purchased that so without doing injury to provoked justice they might be applied unto and actually bestowed upon the Elect for so is this purpose more clearly expressed 1 Thess. 5. 9. Secondly he illustrateth this decree of Election from the nearest end which God did design to be brought about by it even the sanctification of the persons elected whereby they should be rendred blameless before men and sincere and upright before God and that in love to wit in the duties of love to their neighbour flowing from love to God Mat. 22. 37 39 by which love as a touchstone the soundnesse of their sanctification should be tried Doct. 1. As God from all eternity hath chosen some of mankind and firmly decreed to bestow upon them eternal life Luke 12. 32. so there are others whom He decreed not to save but to condemn In which latter decree and much more in the former God hath done nothing unjustly seing as soveraign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth Rom. 9. 19 20 21. and though sin in the reprobate was not the cause of God's decree of reprobation Rom. 9. 11 12 13. yet it is the cause of the reprobates condemnation so that his condemnation is just for saith he He hath chosen us which implyeth some were not chosen seing where all is taken there is no choice 2. Though no man except he who hath sinned that unpardonable sin Mat. 12. -32. can certainly know he is a reprobate there being no marks except that alone set down in Scripture by which reprobation can be certainly known Yet the Elect may attain to the assured knowledge of their own election seing God hath set down in Scripture the marks and evidences of election Joh. 6. 37. and hath promised to give His Spirit unto His own whereby they may infallibly discern these marks at least at sometimes in themselves 1 Cor. 2 12. for although the Apostle doth pronounce those Ephesians to be elected according to the judgement of charity only which believeth the best of others where nothing appears to the countrary 1 Cor. 13. 7. yet he behoved to have some undoubted perswasion of his own election before he could warrantably conclude himself to be elected seing not charity but certain knowledge is the principle from which a man ought to judge of himself 2 Cor. 13. 5. As He hath chosen us in Him saith he 3. Though the doctrine of Election and Reprobation be such as the unlearned and unstable are apt to wrest and stumble at to their own destruction 2 Pet. 3. 16. yet it is not wholly to be suppressed and locked up in silence from the Lord's People but would be soberly and prudently sometimes propounded unto them and that because of the many and great advantages which may be reaped not only by the doctrine of election such as the assurance of salvation Rom. 8. 29 30. strong incitements unto holinesse 2 Pet. 1. 10. and courage under crosses of all sorts Rom. 8. 38 39. but also by the doctrine of reprobation as contributing much to promove the salvation of the Elect by making them hate sin more Psal. 119. 119 120. and prize the kindnesse and good will of God more which made choice of them passing by others as good as they Rom. 9. 22 23. for the Apostle propoundeth this doctrine to the whole Church and insisteth upon it According as He hath chosen us in Him c. 4. As electing love in God is of an old standing even from all eternity and therefore most free there being nothing in the Elect before they had a being which might draw His love towards them So the Lord can and usually doth keep His purposes and thoughts for good to a people or person for a long time hid before He do discover them and make them known for He had set His love upon these believing Ephesians from all eternity which yet lay hid from the beginning of the world and did not kyth untill their effectual calling He hath chosen us before the foundation of the world 5. The Lord bestoweth spiritual blessings in time according to what He hath inacted in that His eternal decree of election before time So that every elect soul shall most undoubtedly enjoy those blessings And all of them even Faith it self not being excepted do flow from Election and are bestowed upon the Elect because they are elected unto them for saith he God hath blessed us with all spiritual
glory of his grace and therefore matter of praise for grace behoved to be manifested in His choosing of us when it is revealed otherwise He should not have taken a convenient mean for bringing about the intended end 4. That great and supream end which God intended most to be brought about by this eternal decree of Election and to which the other two ends formerly mentioned to wit the sanctification and glorification of the Elect are but subordinate means for bringing of it about was that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace and be excited to set forth the praises thereof accordingly not as if He stood in need to have His glory acknowledged or praised by creatures nor as if their praising of Him could adde any perfection to Him who was compleatly glorified in Himself from all eternity Joh. 17. 5. but He holdeth forth matter of His own praise that the Elect may be perfected in praising of Him for saith the Apostle God hath predestinated us to the praise of the glory of his grace 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice his hand and tongue would joyntly preach and presse the same Truth for so his doctrine shall have greater weight with hearers when he doth commend and seal the truth of it by his own example and practice Thus Paul while he is pointing out the duty of the Elect to be the praising of God's glorious grace he himself is practising this duty for as is clear from ver 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God 6. Though the Elect from all eternity are loved by God with His love of benevolence whereby he willed good unto them and decreed to bestow good upon them ver 4. Yet there is a love of complacency or delight in God whereby He not only willeth good unto the persons so beloved but accepteth of them acquiesceth in them as in His own children and friends reconciled to Him and delighteth Himself in His own graces bestowed upon them in which respect the Elect as being children of wrath by nature are not from eternity beloved of God nor accepted of by Him yea not before they be effectually called and reconciled to God through faith in Jesus Christ Heb. 11. 6 for Paul speaketh of Gods making us accepted and lovely or of His accepting us as of an action done in time Wherein He hath made us accepted in the Beleved 7. Whomsoever God hath elected before time those He accepteth of and is well pleased with in time both in their persons and actions if they be good having first made them lovely and fit to be accepted of by Him which He doth by working in them a conformity both as to their state and actions with the rule according to which He doth accept not the rule prescribed by the Law which requireth no lesse than a perfect and personall righteousnesse in order to our acceptation by God Gal. 3. 10. but the rule prescribed by the Gospel which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God Rom. 5. 19. and of sincerity in our actions in place of perfection whereby they are also accepted Psal. 119. 6. for saith Paul speaking of the Elect He hath made us accepted 8. That same grace free-favour and good-will which moved God to elect us before time moveth Him also to make us accepted lovely and well-pleasing to Himself and to accept of us in time whence it followeth that as the eternal decree of Election was most free and in nothing dependent on our works So that work of God whereby He draweth souls out of nature cloatheth them with Christ's righteousnesse and bestoweth grace upon them is wholly free also as to us and cometh only from His most free grace without respect had to any worth of ours for saith he Wherein or in which grace whereof he spoke formerly as the fountain-cause of Election He hath made us accepted 9. Christ is beloved and accepted by the Father being considered even as Mediator in so far as that He was sent and intrusted by the Father to discharge that office Joh. 5. 30. and carryed Himself in the discharge of it according to what was enjoyned by the Father Heb. 10. 7. and did finish all in order to the redemption of the Elect which He had undertaken to the Father Joh. 19. 30. for the Apostle speaking of Christ as Mediator calleth Him Beloved He hath made us accepted in the Beloved 10. Christ as Mediator is so much beloved of the Father That all the Elect being once effectually called are made lovely and acceptable to God through Him Neither doth God accept of the persons or actions of any but through Him who is Jehovah our righteousnesse Jer. 23. 6. and being laid hold upon by faith we who are in our selves unrighteous are made righteous 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him So that both our persons and actions are accepted For he hath made us accepted in the Beloved 11. God's free-grace and Christ's merit are no wayes inconsistent but do well agree together as the procuring causes of our acceptation and reconciliation with God for though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price yet all cometh from grace unto us in so far as it was grace in God that made him give his Son to die for us Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place Joh. 10. 18. And it is no lesse of free-grace that the price payed by Him is accepted of in our name Joh. 33. 24. for the Apostle doth mention grace and Christ's merit as the joynt causes of our being accepted Wherein or in which grace he hath made us accepted in the Beloved Vers. 7. In whom we have redemption through his bloud the forgiveness of sins according to the riches of his grace THe Apostle having already spoken of those spiritual blessings mentioned ver 3. as they were prepared and appointed for Believers in God's eternal decree of Election doth now speak of them as they were purchased by Christ in that great and marvellous work of redemption by shewing first That Jesus Christ hath given a ransom even his own bloud in satisfaction to divine justice for our wrongs whence floweth our redemption from sin Satan and God's wrath which is begun here Rom. 6. 22. and shall be compleated hereafter at the last day Rom. 8. 23. Secondly he explaineth this great benefit of redemption by the forgivenesse of our sins in justification which is an effect of redemption as redemption is taken for the laying down of the price by Christ and a principal part of redemption as it speaketh our actual delivery
for the word signifieth to obtain an inheritance by loâ— in allusion to the division of the land of Canaan among the Tribes which was by lot Josh. 14. 2. Secondly he sheweth the reason why they had obtained this inheritance not their own worth but because God had predestinated them to it in His unchangeable decree of Election and withall doth clear that God did call them freely and according to His purpose to the enjoying of this inheritance because He worketh all things according to his most wise and free purpose and therefore this also ver 11. And thirdly he expresseth the end which the Lord proposed to Himself in calling them to enjoy this inheritance even that thereby His glorious Attributes manifested in that work might be acknowledged and praised especially by them whom He had called whom he describeth from this that they were the first who trusted or hoped in Christ for as the Gospel was first preached among the Jews Mat. 10. 6. Act. 13. 46. so many among them did imbrace the Gospel and were converted by it at the first and before there were any considerable number of Converts among the Gentiles ver 12. From Vers. 11. Learn 1. It is the duty of Christian Ministers as to preach sound doctrine so to make prudent application thereof to the several sorts and conditions of hearers for the life of preaching is impertinent and lively application in so far as if the Worâ— be left unapplyed by the Preacher People will either not apply it at all or otherwise misapply it by taking to themselves that which belongeth not to them therefore the Apostle having spoken of the freedom of Gods grace towards all the Elect in general doth make particular instance of the freedom of it first in the Jews here and next in the Gentiles ver 13 14. In whom also we have obtained 2. As Believers are God's portion and part of the world even the lot of His inheritance so they do obtain from Him a lot and share in an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for them 1 Pet. 1. 4. for the word rendred we have obtained an inheritance may either signifie that they were taken for a lot and inheritance passively or that they had gotten a lot and inheritance actively 3. Every Believer hath already obtained this glorious excellent and heavenly inheritance though not in personal compleat possession 2 Cor. 5. 6. yet by right Joh. 3. 16. in begun possession Joh. 17. 2 3. and by compleat possession in their head Christ Eph. 2. 6. for the Apostle speaketh in the by past time We have obtained an inheritance 4. This heavenly inheritance doth come to believers not by their own merit or worth but freely and without their deserving or choice as those things which come by lot All the causes bringing it about whether God's eternall electing love or Christ's merit and the application of it are free as to us and were set on work without any active influence as from us for as we shew the word signifieth to obtain by lot and therefore freely We have obtained an inheritance 5. Jesus Christ the Mediator is that person in whom Believers have this heavenly inheritance as they have all their other spiritual blessings leading to heaven in Him so also heaven it self He hath purchased it Heb. 9. 12. He maketh us lay hold upon it by faith when it is offered in the promise Joh. 12. 32. we must be in Him before we get a right to it and therefore He is the way to heaven Joh. 14. 6. He hath taken possession of heaven in our name as our Atturney Joh. 14. 2 3. for saith he In whom which relateth to Christ we have obtained an inheritance 6. Those who seem the worthiest people of any other do come to heaven no other way than the most unworthy that is freely and as it were by lot for he saith We also that is even we Jews who might seem to have somewhat whereon to rely in our selves have obtained an inheritance freely 7. As none come to heaven but such as are from eternity predestinated to it by God So all those things whether they be mercies Gen. 50. 20. or crosses Amos. 3. -6. which come as it were by chance to us or without our foresight are well foreseen and wisely ordered by God for he mentioneth Predestination and God's purpose to bestow this inheritance which came to them as it were by lot and without their foresight We have obtained an inheritance being predestinated according to the purpose 8. The providence of God is extended to all things whatsomever neither is there any thing which falleth not under His efficacious working He not only gave a being unto all things created at the beginning Gen. 1. 1. but doth continue them in their being Heb. 1. 3. and concurreth with all the second causes in their working Act. 17. 28. yet so as God is not the author of sin because though the real action to which sin adhereth be from God Joh 1. -21. yet the deformity of that action in so far as it is a transgression of the Law seing it is not a real being but a deficiency from being no real effect but a defect Therefore it is not from God but from the sinner only for saith he speaking of God Who worketh all things which cannot be restricted to the fore-mentioned blessings but must be extended to all things whatsoever seing it is clear the Apostle doth argue from the general to the particular He worketh all things so and therefore those things also 9. As God is an absolute worker soveraign Lord of all His actions and bound to give a reason unto none for what He doth His will being His only rule by which He worketh So His will is alwayes joyned with and founded upon the light of counsel and wisdom and therefore He can will nothing but what is equitable and just for the Apostle holdeth forth those two principles from which God's working doth flow infinit wisdom pointed at in the word counsel and absolute freedom and soveraignity over His actions pointed at in the word will Who worketh all things according to the counsel of his will 10. As God doth in time work all things so from all eternity by the most wise and holy counsel of his will He hath ordained whatever cometh to passe Yet so as violence is not thereby offered to the will of the creatures nor the liberty of second causes especially of the wills of men and Angels taken away but rather established Act. 2. 23. and 4. 27 28. for saith he Who worketh all things according to the counsel of his will that is as He hath most wisely and freely decreed 11. Though counsel and advice be ascribed to God in his decrees and works in so far as there is nothing willed or wrought by Him but what is well wisely and most righteously done yet we would advert lest we attribute to God upon
also the words rendred the spirit which worketh may relate either to his nature as being spiritual or to his way of working while he tempteth to wit by way of inspiration and a kind of breathing the words may be so constructed as to bear either though the first be mainly intended The spirit that now worketh or his spirit now working 10. Though there have been and yet are some fair flourishes of prais-worthy vertues and actions seemingly good in men unrenewed Rom. 2. 14. yet every unrenewed man and chiefly those who are come to age and understanding are very slaves to sin and so addicted to the actual service though not of all and every sin in particular for that were impossible yet of some one idol or other whether of their pleasure profit or credit that they cannot but go on in the service of it without all possibility of being reclaimed by any created strength for so much is implyed while unregenerate men are called children of disobedience that is men addicted and given over to disobedience so that they cannot be perswaded to relinquish it 11. Satan's way of working in and with obstinate godlesse sinners is most efficacious and powerfull he cannot indeed work any change upon the will by creating new principles or habits in it which before were not as God doth Jer. 31. 33. but he can not only tempt to sin by propounding aluring baits and objects to the outward senses or inward fansie which he may do to any man whether good or bad 2 Sam. 11. 2. but also when God judicially giveth over a sinner unto Satan withdrawing even His restraining grace from him Then doth Satan multiply his temptations without any intermission useth the utmost of created endeavours whereby and through God's up-giving the sinner formerly mentioned and because of the seed and root of all sin which is in the sinner by nature there is no sort of wickednesse unto the acting whereof Satan will not get him willingly driven and carried for saith he The spirit which now that is even in the mean time constantly and without intermitting the shortest moment or now worketh in the children of disobedience the word doth signifie to work with pith and efficacy 12. Though even the godly are not free from being tempted by Satan yea nor yet from yeelding sometimes to his temptations 1 Chron. 21. 1 2. yet he doth not work efficaciously in them and so as is described in the former Doctrine for he astricteth this way of Satans working to unregenerate men The spirit that now worketh in the children of disobedience Vers. 3. Among whom also we had all our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others THe Apostle doth now apply this Doctrine to the Jews of whom he himself was one and therefore he designeth them by the pronoun We and affirmeth them to have been before conversion equally miserable with the Gentiles In doing whereof and that he may more fully explain this Doctrine of man's misery he sheweth first That even they had their conversation among those children of disobedience as being no lesse obstinately rebellious against God than the disobedient Gentiles following the lusts or the first motions and sudden flashes of their inbred corruption here called flesh which flowing from Adams first sin hath infected his whole posterity Christ alone excepted 2 Cor. 5-21 and seated it self in all the powers and faculties of their souls and bodies even the understanding and will not being excepted Rom. 8. 7. Col. 2. -18. for so is the word flesh usually taken in the New Testament Joh. 3. 6. Gal. 5. 13 16. Now all corruption and sin even that which is in the mind is called flesh because it is conveyed by fleshly generation Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed Rom. 6. 19. and every sin draweth the man from God to things earthly and fleshly Secondly he subdivideth this inbred corruption of their natures into two heads first the flesh particularly so called whereby as it is distinguished from flesh before mentioned and opposed to the mind spoken of afterwards must be meaned that corruption which is seated in the inferiour part of the soul to wit the sensual appetite and next the mind whereby is meaned the most noble faculties of the soul to wit the will and understanding in so far as they are also corrupted Concerning both which he affirmeth that even the Jews in their unconverted state were fulfilling their wills and desires by which desires of the flesh as they are distinguished from the lusts of the flesh formerly mentioned are meaned their deliberate and fixed resolution to follow those lusts and suggestions of corrupt flesh which accordingly he sheweth they did fulfill and accomplish to the utmost And thirdly he pointeth at the root and fountain-fountain-cause of this their miserable slavery and subjection to sin in the lusts and desires therof even their natural sin and misery whereby they were from nature that is from their very cradle birth and conception children of wrath as being by reason of their original sin lyable to the stroke of God's eternal wrath and as much lyable to it as the Gentiles were Doct. 1. There is not any piece of a Minister's task wherein he hath more need of a spirit of wisdom and impartiality than when he is about the reproof of sin and the discovery of peoples vilenesse by reason of their wickednesse lest if herein he respect persons those whom he reflects upon most be irritate as conceiving themselves to be unequally dealt with and lest others to whom he doth apply that convincing doctrine neither so directly nor with such an edge and vehemencie be puft up in their own conceit above others for the Apostle holdeth-forth the rest of what he hath to speak upon this subject of mans misery by nature in the person of the Jews lest either the Gentiles had been irritated or the Jews puffed up Among whom we all also bad our conversation 2. Whatever differences may be among unregenerate men as to things civil externals in Religion or the particular sins unto which they are inslaved yet all of them are alike vile in God's sight children of disobedience in whom Satan ruleth and worketh in so far as they are all walking in the lusts of the flesh following inbred corruption as their guide and obeying it in some one or other of its lusts for though there was neither civil commerce nor religious fellowship betwixt the Jews and Gentiles Joh. 4. 9. though the Jews had many external religious priviledges which the Gentiles did want Rom. 9. 4 5. and though some both of Jews and Gentiles were not enslaved to such vile and fleshly lusts as others were Phil. 3. -6. yet Paul pronounces of himself and all of them that they were children of disobedience because one way
wonderfull and matchlesse love for saith he For His great love wherewith He loved us 9. The Lord hath love to the Elect even when they are children of wrath and liable in the course of justice to the stroke of His vindictive anger for although God could not with safety of His own justice bestow Heaven upon them when they were actually such yet nothing hindereth why He might not love them being such that is have a will and fixed resolution even when they were liable unto wrath to bestow Heaven upon them having first from that same love given His own Son to deliver them from that state of wrath that so what eternal love had resolved to give them might be actually bestowed upon them without doing injury to divine justice for ver 3. he sheweth they were children of wrath and here that God loved them and both these before He quickned them Wherewith He loved us saith he even in the by-past time 10. The doctrine of our natural misery and spirituall death through sin is a lesson most necessary to be learned which we have no great pleasure to learn and which we are prone to forget as to a deep and lively impression of it even when it is learned for the Apostle's repeating this doctrine almost in the same words by which he had expressed it ver 1. doth hint at all these Even when we were dead in sins saith he 11. There is no application of the doctrine of God's mercy in order to our delivery from sin and misery except the doctrine of sin and misery be first applied and taken with for Paul being to apply God's mercy in quickning sinners unto himself and his country-men the believing Jews he doth first apply the doctrine of natural sin and misery unto them while he doth now speak of himself and the Jews also whereas ver 1. he spoke of the Gentiles only as appeareth by the change of the person Even when we were dead in sins hath quickned us 12. Whatever a man be before his conversion as to the point of civility and right use of his natural parts yet he is looked upon by God when He cometh to quicken him as one dead in sins who can neither help himself nor merit help at God's hand for therfore doth the Apostle assert that they were dead in sins immediatly before yea and in the act of God's quickning of them while he saith Even when we were dead in sins He hath quickned us 13. The state of grace which sinners dead by nature are brought unto at their conversion and wherein they continue untill death is a state of life the sentence of eternall death which they were liable unto ver -3. being taken off Rom. 8. 1. there being also new principles and powers infused in them at their effectuall calling whereby they are enabled to do those actions of a spiritual life Ezek. 36. 26 27. which powers are also continually actuated and excited to their work by renewed influence from the Spirit of God Philip. 2. 13. and accompanied oftimes in their actings with assurance of God's love Rom. 8. 16. peace of conscience Rom. 5. 1 2. and joy unspeakable and full of glory 1 Pet. 1. 8. whereby also they have not only a right unto Joh. 3. 16. but also the first fruits and begun possession of eternall life Joh. 17. 3. for the Apostle expresseth God's bringing them to and continuing them in the state of grace by His quickning of them hath quickned us saith he 14. Though love and mercy in God do set Him on work to quicken dead sinners yet this work cannot be brought about or accomplished without the intervention of Christ's merit and intercession who behoved to satisfie divine justice and thereby acquire unto us those things which love and mercy had prepared for us Isa. 53. 5. seing they were all lost in Adam Rom. 5. 15 16. and who being now exalted doth also apply them to us Act. 5. 31. for notwithstanding of what was said ver 4. of God's mercy and love as the inward impulsive causes moving God to quicken them yet the Apostle here sheweth that their actual quickning had a necessary dependance upon Christ's merit and mediation while he saith He hath quickned us together with Christ. 15. That Jesus Christ behoved of necessity to strike-in with His merit and mediation hereby to acquire and apply saving grace and salvation unto us doth in nothing hinder but that notwithstanding our compleat salvation from the first step unto the last doth wholly flow from God's free grace seing it was of grace that the Father did send the Son to die for us Joh. 3. 16. It was of grace that the Son did undertake Joh. 15. 12 13. And it is no lesse grace that what He did or suffered should be accepted in our name Rom. 3. 24 25. So that all is of grace and free good-will as to us for the Apostle having pointed at the necessity of Christ's mediation in order to their quickning doth presently adde as in a parenthesis by grace are ye saved 16. There is an infallible connexion betwixt converting grace and salvation so that all those who are now converted and quickned shall be undoubtedly saved for what the Apostle calleth quickned in the former part of the verse he calleth saved in the close so that he taketh the one for the other He hath quickned us By grace are ye saved Vers. 6. And hath raised us up together and made us fit together in heavenly places in Christ Jesus HEre are the other two branches of their delivery to wit first The raising of their bodies at the last day for their spiritual resurrection from the death of sin to newnesse of life was mentioned ver 5. Secondly Their glorification in Heaven both which are yet to come 2 Tim. 2. 18. Mat. 25. 34. And yet he speaketh of them as already past when the Father raised and glorified Christ because seing Christ in His resurrection and entering of heaven did sustain a publick person representing all the Elect as their Head and Atturney-generall Job 10. 15. Therefore He was judicially looked upon by God in those actions as if all the Elect had risen when He rose and taken possession of Heaven when He did enter it Hence it is that in the close of the verse it is added in Christ to shew we are not yet raised and glorified in our own persons but in Christ our Head And the Spirit of God doth choose to set forth their future resurrection and glorification by shewing these are already accomplished in Christ their Head rather than by saying God shall raise them up and glorifie them that he may with one and the same labour point out the dependencie which their resurrection and glorification have upon Christs as the effect upon the cause the thing promised upon the pledge thereof as also the undoubted certainty that those shall come to passe a certainty greater than that of a simple prediction and
Christs Ministers to presse upon the Lords people the mortification of sin or conscience-making of the duties of holinesse in the generall but seing people are apt to think that an sleight performance or faint endeavours are sufficient obedience to these generall exhortations therefore Ministers must condescend upon some particular vices chiefly such as are most commonly practised in the place where they are and some particular vertues which are most ordinarily sleighted pressing upon the Lords people to evidence their renovation by abstinence from the former and practising of the latter for Paul having indirectly at least exhorted them to put off the old man ver 22. and put on the new ver 24. doth now fall upon some particular vices and vertues dehorting from the one and exhorting to the other Wherefore putting away lying 2. There is no sin more unseemly in a Christian and more inconsistent with grace than the sin of lying there being no sin that maketh a man more like the devil Joh. 8. 44. more abominable to God Prov. 6. 16 17. nor more shamefull in the eyes of men so that even they who are most guilty of it cannot endure to be charged with it no sin more hurtful to the sinner as making him to be trusted by none and no sin which tendeth more to the utter overthrow of all humane societie fidelity and trust among men being that which maketh any society comfortable for the Apostle dehorteth from lying upon the ground of their putting on the new man as is implied in the illative particle Wherefore Wherefore putting away lying 3. As all kind of lying is intrinsically sin and to be avoided whether the pernicious officious or sporting lie See upon Col. 3. 8 9 doct 10. So there is no person of whatsoever rank whether rich or poor to whom God giveth any dispensation to lie or speak contrary to truth for he saith indefinitly putting away lying and speak every man truth without exception 4. Though we are not bound to speak all the truth and at all times and to every person but in some cases may and ought conceal somewhat of it Luk. 9. 21. 1 Sam. 16. 2. yet when we speak we are to speak nothing but truth and that without mentall reservation of any part of the purpose without which the rest which is spoken would not be truth but a lie for though it be sufficient for a man to think what is truth and not expresse it when he is speaking or meditating with himself yet he is to speak truth if so he speak at all when he speaketh with his neighbour speak every man truth with his neighbour saith he 5. This is a generall rule to be observed for the right understanding of divine precepts that where a sin is forbidden the contrary duty is also commanded and where a duty is commanded the contrary sin is also forbidden for the Apostle expounding here the ninth command doth not only exhort to lay aside lying but also to speak every man the truth with his neighbour 6. Though it be sinfull to lie and speak untruth unto any even to an infidel Ezek. 17. 16. yet it is more sinfull and most odious for Believers and Professors of the same faith because of their nearer bonds and relations to lie unto and deceive one another for so much the Apostles reason here used which is astricted only to such doth teach for we are members one of another saith he 7. It is not sufficient that a man abstain from lying and endeavour to speak truth with his neighbour from a motive of self-advantage and interest as knowing his doing otherwise would tend both to his losse and shame but he ought to be acted herein from a principle of love towards those with whom he speaketh chiefly if he conceive them to be Believers as to members of that same body for whose advantage and preservation especially he is bound to lay out himself in his place and station so far must he be from seeking to undermine them or deceive them for Paul will have them to put away lying and to speak the truth for this reason that they were all members one of another Vers. 26. Be ye angry and sin not let not the sun go down upon your wrath HE exhorteth them next to restrain and moderate their anger forbidden in the sixth command And 1. he as it were giveth them way to be angry sometimes and in some cases 2. He disswadeth them from sinfull anger or any unjust desire of revenge which is when anger is kindled rashly Prov. 14. 17. for no cause Matth. 5. 22. or a very light one 1 Cor. 13. 5 or when it exceedeth the just bounds Gen. 49. 7. And 3. if their anger at any time should exceed bounds and turn to wrath or bitternesse of spirit he exhorteth them to suppresse it speedily even before the Sun go down not cherishing that ill or for bearing themselves in it for the space of one night Doct. 1. Seing anger is a naturall affection planted in our first parents at the first creation yea and also was found in Christ Himself who was without sin Mark 3. 5. therefore it is not in it self a sin nor alwayes sinfull but as it is in its own nature indifferent and becometh good or evil according to the grounds causes objects and ends of it So it is sometimes and in some cases a necessary duty for a Christian to be angry to wit when anger floweth from zeal to Gods glory Joh. 2. 15. with 17. and love to our brother Prov. 13. 24. and when it is conceived upon just and weighty causes such chiefly as Gods dishonour whether by our own sins 2 Cor. 7. 11. or the sins of others Exod. 32. 19. when it is incensed not so much against the person of our brother as against his sin and therefore against that sin in our selves as much as in others Matth. 7. 5. when it doth not hinder other duties of love which we owe to the person whom we are angry with Exod. 32. 19. with 32. neither doth mar our accesse to God in prayer 1 Tim. 2. 8. and when we go not without the compasse of our calling by giving way to private revenge in the accomplishment of our anger Luke 9. 54. 55. In those cases anger is praise-worthy and commendable for the Apostle giveth way to anger yea after a sort commandeth it to wit in those cases be ye angry saith he 2. As there is an easie and ready passage from what is moderation in our naturall affections of joy fear grief desire and therefore lawfull and in some cases necessary to what is excesse and therefore sinfull Psal. 2. -11 So this doth chiefly hold in the affection of anger it being most difficile to keep a measure and not to exceed by transgressing some one or other of the fore-mentioned limitations of just anger when it is once given way to for therefore doth he add this necessary caution Be angry but sin
grosse externall sin are to be extended unto all the causes means occasions and appearances of that sin and provocations to it for this threatning against whoredom and uncleannesse is to be applied unto filthy speaking foolish talking and jesting as being either causes occasions appearances of or provocations unto those otherwise the threatning would not be of force to presse the former dehortation in its full latitude No whoremonger nor unclean person hath any inheritance 5. The doolfull sad event and dreadfull consequence of sin would be seriously represented by Christ's servants unto the Lords people and by people to their own conscience there being nothing of greater force to cool the vehement heat of sinfull lusts than the frequent and serious consideration of their dreadful issue for Paul to scare them from fornication and uncleannesse presenteth unto them the event of all such work even losse of heaven and happinesse No whoremonger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart cannot consist with true grace and a right to heaven and therefore the truely regenerate in whom the seed of God abideth are never so far left of God as that sin should reign in them and they give willing obedience to it with the full swey and consent of the heart There must be alwayes a party acting for God in some degree lesse or more within them at least not consenting to act against Him even when they are at the worst and possibly overcome with some grosse tentation in which respect they cannot be the whoremonger unclean or covetous person here spoken of to wit one in whom such sins reign for saith he none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want and others have which must be a right to the Kingdom of glory or a present portion in the Kingdom of grace 7. To whatsoever a man doth give that outward or inward worship and service which is only due to God that thing though it were never so base is that man's god who is thereby rendered guilty of Idolatry and of giving divine worship unto a false God though he think not so for the covetous man is called an Idolater and consequently riches are his god because he setteth his prime affections of love and confidence upon them in that measure which is only due to God Nor covetous man who is an Idolater 8. There is no accesse for lost sinners unto the Kingdom of God in glory but by Jesus Christ the Mediator who is the way the truth and the life and without whom none cometh unto the Father Joh. 14. 6. for it is the Kingdom of Christ and of God Christ is first named because we make entrance by Him in this Kingdom Vers. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience THe Apostle in this verse doth first give them a watchword to guard against the suggestions of any who would labour to perswade them that either the practices reproved were no sins at all or at least not so dangerous as he affirmed and calleth all such suggestions vain or deceiving words as having no solidity of truth in them but only some plausible pretext Secondly he confirmeth and further strengtheneth the former argument while he sheweth that not only these sins do exclude from heaven but also because of those Gods wrath that is temporall and eternall judgements the effects of Gods wrath or of His holy sin-pursuing justice doth come and is alwayes and at all times coming upon the children of disobedience that is those who having willingly hardened themselves in wickednesse are judicially plagued with hardnesse of heart See upon chap. 2. ver 3. Doct. 1. The servants of Jesus Christ ought to be through and serious in the reproof of sin not doing the work of the Lord negligently or by halfs they must not only start and discover those sins which the Lord's people are in hazard to be surprized with and to lay open the dangerous dreadfull and doolfull consequences of living in them but also pursue them through all the lurking holes and subterfuges of specious pretences and fecklesse excuses under which they use to lurk untill no place of refuge be left for them in peoples hearts for so doth Paul having forbidden those evils and shown the dangerous consequence of living in them he striketh off at one word the fig-tree leaves of all such vain excuses whereby sinners use to plead for them Let no man deceive you with vain words saith he 2. So corrupt and fleshly are we by nature that we are not only prone and bent to commit sin but also ingenious and witty to excuse and extenuate our sin and thereby to seduce our own hearts into a belief that either sin is no sin or that we shall be free of judgment though we live in sin for those who labour to deceive others this way by making them think light of sin do first deceive themselves Let no man deceive you with vain words saith he 3. It is the usuall course and strain of those who have given themselves over unto the slavery of sin to use the utmost of their wit and endeavours to draw on others to do the like and for this end to deceive them by making them believe that sins are but petty slips small escapes humane infirmities that God's patience suffereth all things that His grace pardoneth every thing that no man can be perfect and the rarest Saints have fallen in as great faults and such like vain words which the Apostle doth here guard against Let no man deceive you with vain words 4. All such opinions and reasonings as tend to cast a covering over sin to extenuate and hide the vilenesse of it and the terrour of judgment belonging to it are but vain even spiders webs sandy foundations fig-tree leaves untempered morter and will in end but mock all those who listen to them for so doth the Apostle affirm of them Let no man deceive you with vain words 5. Though we are to fear and avoid sin principally because it is sin and displeasing to God supponing there were no hell nor punishment due to sin Gen. 39. -9. yet we may and ought in the second place fear and abstain from it because it draweth down Gods wrath and judgement for he holdeth forth the terrour of Gods wrath as an argument to scare them from those sins for because of these things cometh the wrath 6. The terrible threatnings denounced in Scripture against such and such sinners some whereof declare the sinners exclusion from heaven and others his unspeakable torment in hell are verified not in all who have once or often fallen in any such sins but in those only who have hardened themselves in them rejecting all admonitions to the contrary and do remain obstinate and impenitent untill death for he expoundeth whom he meaneth by the