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A41197 A brief exposition of the Epistles of Paul to the Galatians and Ephesians by James Fergusson. Fergusson, James, 1621-1667. 1659 (1659) Wing F772; ESTC R27358 577,875 820

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the hearing of Faith HE again returneth to the Argument for Justification by Faith set down ver 2. and enlargeth it thus That the Lord had not only accompanied that Doctrine among them with the fruits of the Spirit of Regeneration and saving Graces wrought by it but also with other extraordinary gifts of the Spirit such as the working of miracles speaking with strange tongues curing of diseases which were so many confirmations that the Doctrine was of God Doct. 1. Though the saving Graces of God's Spirit are conveyed to the hearts of hearers by the preaching of the Gospel Yet God is the author and worker of them and the Gospel only a mean by which He worketh for having spoken of their receiving the Spirit when he first propounded this Argument ver 2. he doth here in the resuming of it explain how they received it to wit by God's bestowing of it He therefore that ministreth to you the Spirit 2. When the Doctrine of the Gospel as it is now dispensed under the New Testament did first break up the Lord to confirm the Truth thereof did accompany the preaching of it with the working of miracles which properly are works above natures strength and so could be wrought by none but God and this that hereby the truth of the Doctrine might be confirmed which being once sufficiently done there is no further use for miracles now for the Apostle sheweth that miracles were wrought among the Galatians by the hearing of Faith and that this was one Argument of the divinity of that Doctrine while he saith He that worketh miracles among you doth He it by the works of the Law or by the hearing of Faith 3. So strong and provalent is the spirit of Error where it is letten loose and so weak are the best in themselves to resist it that for love to Error they will quit Truth though formerly never so much confirmed and sealed unto them by the saving fruits of God's Spirit in their hearts accompanying it for though these Galatians had the Doctrine of Justification plainly preached ver 1. and sealed to them by the saving Graces of God's Spirit and by many miracles wrought among them yet they make defection from it He therefore that ministreth to you the Spirit and worketh miracles among you c. Vers. 6. Even as Abraham believed God and it was accounted to him for righteousness 7. Know ye therefore that they which are of Faith the same are the children of Abraham HAving put a close to that Argument which he brought from their own experience proving that we are justified by Faith and not by Works he addeth another from a Scripture-example of Abraham to confirm the same Truth who though he did abound in many vertues and good works yet he was not justified by these but by Faith only which he proveth by the testimony of Moses Gen. 15. 6. where it is affirmed that Abraham believed in the Lord to wit not only by giving assent unto the Promise spoken of immediately before about the multiplication of his seed and giving unto them the Land of Canaan Gen. 15. 5 7. but by assenting unto and imbracing of the prime Promise of the Covenant made by God with him that in the Messias who was to come of him he himself and the Nations were to be blessed Gen. 12. 3. of which Promise this of the multiplication of his seed was but a dependent and the means to effectuate it which Faith of Abraham's or the thing believed and laid hold upon by Abraham's Faith to wit the obedience of the Mediator the blessed Seed was imputed unto him for righteousnesse or accepted of God as his obedience for his Justification ver 6. from which he inferreth or rather the matter being so evident he exciteth themselves to infer the conclusion which he intendeth to prove That only they who are of the Faith or seek after Justification by Faith are children of Abraham by following of his steps and succeeding to him in the inheritance of that blessing of free-gifted Righteousnesse and Justification thereby which he enjoyed for an equivalent phrase to this here is that which is ver 9. They are blessed with faithfull Abraham ver 7. Doct. 1. Though saving Faith hath for its general object the whole Word of God consisting of Histories Threatnings Commands and Promises both of temporal and eternal blessings for Faith giveth firm assent unto the whole Word because of that divine Authority which revealeth it Act. 24. -14. yet the principal object of justifying Faith is the Word of Promise holding forth Christ and His Righteousnesse as the meritorious cause of the Believers Salvation for this Promise which Abraham did believe and the Faith wherof was imputed to him for righteousnes had Jesus Christ in its bosom it being a Promise of giving unto Abraham a numerous seed Gen. 15. 4 5. and so a Promise of Jesus Christ to come of him in whom all the Nations Act. 3. 25. and Abraham himself ver 9. were to be blessed Even as Abraham believed God 2. That it may go well with a soul and be accepted in God's sight who can endure no unclean thing Hab. 1. 13 it is necessary that it be cloathed with some righteousnesse of one sort or other for Faith was accounted unto Abraham for righteousnesse 3. It being wholly impossible for fallen man to attain unto that personal perfect righteousnesse which the Law requireth Rom. 3. 10 c. the Wisdom of God hath found out another way of making him righteous to wit that whereby Faith is imputed reckoned or accounted unto him for righteousnesse for Abraham's Faith was accounted unto him to wit by God for righteousnesse 4. Faith is not in a proper sense imputed to the Believer for righteousnesse as if the work of Faith it self were imputed to us and accepted of God whether freely or because of the merit of Christ for our total and perfect righteousnesse but it 's imputed in a figurative sense with respect had to that which Faith apprehendeth and layeth hold upon to wit the obedience and sufferings of Jesus Christ these being laid hold on by Faith become our righteousnesse Rom. 5. 19. and 10. 4. for the Apostle all alongst this Chapter opposeth Faith and Works now his Arguments would be of no force if Faith did justifie as a work and for any worth in it self It was accounted to him for righteousness 5. In the matter of Justification Faith is opposed not only to those Works which go before Conversion but to those also which follow after it and are the real fruits of God's Spirit in the Believer all Works whether of the one sort or other are excluded for even to Abraham many years after his Conversion when he had abounded in good Works and many gracious Vertues Gen. 12 13 14 chapters his Faith was accounted for righteousnesse 6. As there is a second and reiterated Justification of one and the same person in this sense that upon our renewed
it to make Paul invidious if Titus had been circumcised they were ready to traduce him to the Gentiles as a man who preached one thing to them and practised the contrary among the Apostles if he had not been circumcised they had ground to incense the Jews against him as a contemner of that divine Ordinance 7. Jesus Christ having by that only Sacrifice of Himself upon the Crosse fulfilled all those Legal Types and Shadows of things to come Heb. 8. 5. and 9. 9. hath purchased liberty unto the Christian Church and made them fully free from the observation of those Levitical Ceremonies chap. 5. 1. hence this freedom is called Our liberty which we have in Christ Jesus 8. The Ceremonial Law of Moses was a great bondage and most burdensome yoke Act. 15. 10. to the ancient Church what through the multitude of performances which were thereby injoyned some whereof were extreamly expensive Lev. 1 2 3 4 5. chapters others painfull and hazardous to the natural life Gen. 34. 25. and others most wearisom to the flesh Deut. 16. 16. and what through the punctual observance of all those Ordinances enjoyned under most terrible Certifications Deut. 27. 26. for the Apostle calleth the return of the Christian Church to the observation of the Ceremonial Law which was endeavoured by those false brethren a bringing of them unto bondage That they might bring us unto bondage From Vers. 5. Learn 1. When things in themselves indifferent are urged as necessary and required as an evidence of our assent unto an untruth or quitting of any part of Truth in that case which is indeed a case of confession the practice of a thing indifferent is sinfull and to be abstained from for so did the false brethren urge the Circumcision of Titus even as an evidence of Paul's receding from the Doctrine of Christian Liberty and therefore he obeyed them not To whom we gave place no not for an hour 2. Though much may be done for comopsing of Church-differences by using all meeknesse and forbearance towards those who oppose themselves 2 Tim. 2. 25. acting joyntly with them in those things wherein there is an harmonious agreement Phil. 3. 16. holding off publick debates in those things whereabout the difference is Rom. 14. 5. providing they be not of the most weighty and substantial Truths Gal. 5. 2 3. Yet we are not for peace's cause to quit the least part of Truth whether by a formal denying of it or doing that which in reason may and ought to be so expounded thus Paul who for lawfull ceding did become all things to all men 1 Cor. 4. 19 c. would not give place by way of subjection so as to yeeld the cause controverted to the adversaries neither would he do any thing though never so little and in its own nature indifferent which might be an evidence of his yeelding To whom we gave place by subjection no not for an hour he would not use Circumcision no not that once he would not cede one hair breadth to them 3. A Minister of Christ when he is called to confesse and avow Truth hath not only his own peace with God and keeping of a good conscience to look unto 2 Tim. 2. 11 12. but also the condition of his Flock who will be much shaken or confirmed in the Truth by his faint or bold and faithfull confession Thus Paul in the present business had an eye to the converted Gentiles of whom were these Galatians lest their Faith had been shaken by his inconstancy We gave not place faith he that the truth of the Gospel might continue with you 4. It is not enough that people have the name of the Gospel among them of some Truths of it being mixed with several Errors but all and especially Ministers should endeavour to have the Gospel in purity and integrity free from any mixture of contrary Errors for a little leaven to which Error is compared Mat. 16. 12. leaveneth the whole lump 1 Cor. 5. 6. Thus it was Paul's endeavour that the truth of the Gospel might continue with them that is the whole Doctrine of the Gospel not corrupted with any Error Vers. 6. But of these who seemed to be somewhat whatsoever they were it maketh no matter to me God accepteth no mans person for they who seemed to be somewhat in conference added nothing to me FOlloweth a seventh Evidence that both Paul's Doctrine and Office were divine containing the event of that meeting which he had with the Apostles in three things the first whereof is in this Verse to wit that of these or from those who were looked upon as chief among the Apostles of whom Paul's adversaries did boast as if they had been his superiours Paul had learned nothing which last words or some such like are to be supplied for making out the sentence and because their personal prerogatives such as that they had seen Christ in the flesh were Apostles when he was a persecutor might have been objected to his prejudice he sheweth these were not to be taken notice of by him neither would be taken notice of by God whose judgment is not swayed by any thing which is extrinsecal and belongeth not to the cause in hand and therefore their being Apostles before him would not make his Office or Doctrine more uncertain or lesse divine than theirs seing he was an Apostle now aswell as they and his Doctrine such as could not be questioned by themselves for after that conference wherein he related to them the Gospel preached by him they corrected nothing and added nothing to what he had said but approved all Doct. 1. It is nothing contrary to but agreeth very well with Christians modesty and humility for a man to speak to his own commendation in some cases especially when he laboureth under reproach and when the honour of God and the Gospel do also suffer with him for Paul avoweth that he learned nothing from the chief Apostles and was not in any thing inferiour to them because if he had yeelded to the contrary his adversaries would presently have retorted that he was no Apostle but at the most an ordinary Preacher and his Doctrine in time bypast had been erroneous But of these or from those who seemed to be somewhat supply for making out the sense I learned nothing which Paul concealeth in modesty it being that part of the phrase which should have expressed his praise most and leaveth it to be supplied by the reader from the scope of the purpose and from the like expression in the close of the verse The like form of speaking is used 1 Chron. 4. 10. Oh that thou wouldest c. or If thou wouldest 2. It is not unusual for heretical spirits to cry-up some of Christ's faithfull Ministers above the rest and so to have the persons of men in admiration and this not from any respect to them but for their own advantage Jude ver -16. as hereby rendring those whom they so cry-up
suspect of favouring their Error and bearing down the rest with the pretended shew of their authority Thus Paul's adversaries did extoll Peter James and John as much preferible to him because of their personal prerogatives above him as appeareth from Pauls labouring so much to prove that they were no wayes superiour to him and to take off any prejudice which might rise against himself from their personal prerogatives of seeing Christ in the flesh and being Apostles before him But from those I learned nothing whosoever they were c. 3. In our esteem of persons and things our judgment ought not to be ruled by the approbation of men so as to put a price upon every thing which is commonly esteemed of among men Luke 16. 15. but by the approbation of God so that every thing may have more or lesse weight with us according as He esteemeth of it Thus Paul regarded not the personal prerogatives of the other Apostles as bearing any weight in the present businesse because God regarded them not It maketh no matter to me God accepteth no man's person 4. The Lord in passing judgement upon persons or things is not swayed with any thing which is extrinsecall and belongeth not unto the cause whereabout He judgeth He respecteth not the person of man that is He will not approve or disapprove of a man's cause for his person if it be not otherwise worthy of approbation or reproof because most frequently a man's cause and person come under different considerations for saith he God accepteth of no mans person whereby in this place is meaned that the personall prerogatives of the other Apostles did not bear weight with God to make Paul's Office or Doctrine more uncertain and lesse divine than theirs seing whatever other use those prerogatives did serve for Yet they appertained nothing to the present cause 5. Though some of Christ's faithfull Servants may be cryed-up by light wits or heretical spirits to the down-bearing of the deserved estimation of others Yet so far ought they themselves to be from being transported with groundlesse applause and from despising those others beyond whom they are so much esteemed of that they are to bear-up their credit so much the more by withholding no approbation of theirs from them which is their due although they should thereby contradict their own flatterers and make them lyars for those Apostles who were so much cryed-up by the false brethren to Paul's prejudice did throughly approve his Doctrine declaring him to be an orthodox Preacher and an Apostle of Jesus Christ as well as themselves contrary to what his adversaries and their flatterers affirmed of him In conference they added nothing to me and ver 9. They gave me and Barnabas the right hands of fellowship Vers. 7. But contrariwise when they saw that the Gospel of the Uncircumcision was committed unto me as the Gospel of the Circumcision was unto Peter 8. For he that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in me towards the Gentiles 9. And when James Cephas and John who seemed to be pillars perceived the Grace that was given unto me they gave to me and Barnabas the right hands of fellowship that we should go unto the Heathen and they unto the Circumcision HEre is a second part of the event of that Meeting at Jerusalem to wit that when the Apostles James Cephas that is Peter Joh. 1. 42. and John had by certain evidences found that the Gospel of the Uncircumcision or the Apostolick-office to preach the Gospel among the uncircumcised Gentiles was concredited by God to Paul as well as the Gospel of Circumcision or the Apostolick-office to preach the Gospel among the circumcised Jews was committed unto Peter ver 7. which they did gather from this that the like divine assistance blessing and successe did accompany the labours both of Peter and Paul towards their respective Charges and so their Office behoved to be equally divine ver 8. and when those three Apostles who were commonly and no lesse deservedly reputed pillars of the Church as being under God the upholders of it by their Ministry gifts diligence and fidelity had seen the grace or gifts both ordinary and extraordinary which were bestowed by God upon Paul fitting him every way for the Apostolick-office they did without more ado acknowledge both Paul and Barnabas for their Collegues or fellow-Apostles giving them the right hand in evidence of the same as also of their mutual agreement in dividing of their Charge so as that Paul and Barnabas should go on to discharge their Apostolick-office among the Gentiles and the other three among the Jews vet 9. which paction is nothing contrary to what is held forth Act. 15. 7. for Peter speaketh not there that his ordinary Charge was to preach unto the Gentiles but of that one act of his mentioned Act. 10. whereby he was at one time imployed to preach to them at the first beginning of their conversion All which doth evidence that Paul was an Apostle immediately called and acknowledged to be such by the other Apostles Doct. 1. This Scripture doth many wayes refute that dream of the Papists concerning Peter's primacy or supremacy over the rest of the Apostles and over the Catholick Church and of the Pope's succeeding to Peter in that supposed illimited trust for 1. the Apostle's drift in all this is to shew that he was every way equal with Peter and the rest of the Apostles and no wayes inferiour unto them and that he was acknowledged to be so by Peter himself so that Peter was not supream over all When they saw that the Gospel of uncircumcision was committed unto me c. 2. Paul doth here compare himself mainly and particularly with Peter while he expresseth him by name even when he is speaking of these things which were common to Peter with the other two James and John as that the Gospel of Circumcision was committed to Peter and this because it seemeth Paul s adversaries did mainly cry-up Peter as superiour to him so that this of Peter's primacy above the other Apostles hath been an old plea but ill grounded and expresly confuted by Paul in this place As the Gospel of Circumcision was committed unto Peter 3. We find here a divine Ordinance that Peter should exercise his Office among the Jews as their Apostle of which Ordinance they can produce no change and so if the Pope plead to be Peter's successor he must challenge a superiority over the Jews and hath nothing to do with us As the Gospel of the circumcision was unto Peter 4. Paul by vertue of the same divine Ordinance was to exercise his Office among the Gentiles as their Apostle and endued with the same Authority in all points which Peter had over the Jews and therefore Peter was not supream But if the Pope give-out himself for universal Pastor over the whole World he must not plead his succession to Peter so much as
is among you he could not say positively that all of them had faith but faith was among them 6. Saving faith is an excellent fruit of the Gospel preached among a People without which the Word cannot profit Heb. 4. 2. and by which we are united to Christ and have right to all the spiritual blessings purchased by Christ who is the chief object of faith whom it doth apprehend as He is offered in the Promise for Paul doth mention their faith in Jesus Christ as an excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your faith in Jesus Christ saith he 7. The grace of love to our neighbour with the duties thereof flowing from love to God in the first place 1 Joh. 4. 12. is an excellent praise-worthy fruit of the Gospel preached among a People especially when the Saints have most of this love as resembling God most And when their love is laid forth upon Saints as they are Saints and for the reality or appearance of God in them and not for other by-respects only or mainly and in a word when it is extended unto all Saints for Paul doth mention their love to the Saints and to all Saints as another excellent praise-worthy fruit of the Gospel for which he blesseth God After I heard of your love unto all the Saints 8. As the graces of faith in Christ and love to the Saints are alwayes conjoyned they being in a manner the two legs of a Christian without any one whereof he cannot walk and the other is but dead and withered I am 2. 17. so faith in its exercise hath the precedency of love faith being the fountain from which the streams of love do flow in so far as faith laying hold upon God's love in Christ inflameth the heart with love to God which love to God consisteth in keeping of His Commandments 1 Joh. 5. 3. and the chief of God's Commands next unto love to Himself is that we love our brother 1 Joh. 4. 21. for the Apostle here as elsewhere Col. 1. 4. 1 Thess. 1. 4. conjoyneth these two graces and giveth faith the precedency After I heard of your faith in Christ Jesus and love to all the Saints From Vers. 16. Learn 1. As the duties both of thanksgiving and prayer ought to be made conscience of by Christians so the practice of these two duties do well together for each of them doth contribute for the help of another in so far as thanksgiving to God for favours received doth notably tend to suppresse that fretting quarrelling impatient humour which often venteth it self against God in our prayers Psal. 77. 7. compared with 10 11. and the exercise of prayer doth elevate the heart somewhat towards God and so in some measure warm the affections with love to God Psal. 25. 1. and thus disposeth much for the duty of thanksgiving for the Apostle maketh conscience of both those duties and that joyntly I cease not to give thanks in my prayers 2. It is not sufficient for Christians once to begin well and break off fair in the practice of those duties but they must continue in them there being always abiding reasons both for thanksgiving and prayer and when there is a lazy falling off from the practice of them for a time it is usually found a task of greater difficulty to begin of new than it was at first for the Apostle saith I cease not to give thanks in my prayers he ceased not to wit so far as his other necessary imployments and duties of his calling did permit for what we do frequently and alwayes when occasion offereth we are said to do it without ceasing 3. The Ministers of Jesus Christ especially ought not to be puffed up with any successe which the Lord is pleased to give unto their labours or sacrifice to their own drag or net Gal. 6. 13. but would ascribe the praise thereof to God who alone maketh His People to profit Isa. 48. 17. for Paul hearing of their faith and love ceased not to give thanks for them to God 4. As it is the duty of one Christian to pray for another and especially of a Minister for his Flock So our prayers for others will avail little except we be daily making conscience of praying to God for our selves for saith Paul I make mention of you in my prayers he had his own ordinary prayers for himself wherein he did remember them 5. As to the occasion of his praying for them see upon Col. 1. 9. doct 1. Vers. 17. That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdom and revelation in the knowledge of Him 18. The eyes of your understanding being enlightened THe Apostle in the second place giveth a short sum of his prayer unto God for them And first he describeth God the Father unto whom he prayeth to be the God of our Lord Jesus Christ to wit as Christ is man Psal. 22. 10. as He is our Mediator Psal. 40. 8. and with relation to that Covenant of Redemption betwixt God and Christ as mediator Heb. 2. 13. And the Father of glory so called because He is in His own nature infinitly glorious Psal. 145. 5. the fountain of the whole Godhead and all the divine Attributes in the Son Psal. 2. 7. and holy Ghost Joh. 14. 26. for glory is sometimes taken for the Godhead and divine Attributes Joh. 2. 11. and because He is the first cause of all that glory which is in any of the creatures Psal. 8. 5. And lastly He is the object of all glory to whom all glory is due from the creatures Psal. 19. 1. Secondly he sheweth what he sought in prayer even wisdom or a further encrease of that wisdom and saving knowledge of divine mysteries whereof the Spirit of God is the author mentioned ver 8. together with a clearer insight in Scripture where those mysteries are revealed by the same Spirit Which wisdom he sheweth doth mainly consist in the saving believing and operative knowledge of Him that is of Jesus Christ ver 17. And having more clearly expressed what he meaneth by this Spirit of wisdom even the removing of the natural blindnesse of their understandings and enduing them with a clear discerning in the things of God ver 17 he doth illustrate it further from those ends for the attainment whereof he would have this wisdom bestowed as shall be cleared afterwards Hence Learn 1. The more painfull and laborious that others whether Ministers parents friends or neighbours are for bringing about our salvation and spiritual good we ought to be so much the more excited to painfulnesse and diligence about the same thing our selves else their pains will not only do us no good but also much hurt the Lord usually judicially plaguing the man whom every one would have doing well only himself will not for the Apostle sheweth that he prayed and what he prayed for from God unto them not
called Ministers by God to hold forth unto the Lords People than the doctrine of Salvation through free grace the greatest of all trusts So whatever is committed or given by God unto them is not for themselves alone but for the good of those also unto whom they are sent and therefore God doth usually deal the better with Ministers for the Peoples sake for the relative which doth relate to the antecedent grace and Paul saith This grace or the doctrine of the Gospel is given me to you-ward Vers. 3. How that by revelation he made known unto me the mysterie as I wrote afore in few words 4 Whereby when ye read ye may understand my knowledge in the mysterie of Christ. THe Apostle being in the second branch of the first part of the Chapter to ver 13. more largely to illustrate what he did but briefly assert ver 2. to wit that the Apostolick office of dispensing the Gospel to the Gentiles was committed unto him doth first shew to ver 7. that he was sufficiently furnished by God with knowledge and insight in the Doctrine of the Gospel concredited to him And in those two verses he declareth not only the nature of this Doctrine that it is a mysterie or sacred secret but also that it was made known unto him by God together with the manner how he came to the knowledge of it to wit by extraordinary revelation from God and not by ordinary means as is more clearly expressed Gal. 1. 12. and for proof of his knowledge and insight in this mysterie he referreth them to what he hath written succinctly of it in the two former Chapters in which he hath by a most divine and ravishing strain set forth the grounds causes and means of salvation and made application of all both to Jew and Gentile which is the very comprehensive sum of this mysterie ver 3. from which two preceeding Chapters being diligently perpended and read by them he doubteth not but they should find he had not arrogantly and without ground ascribed to himself a great measure of knowledge and insight in that mysterie which he calleth the mysterie of Christ because Christ is the chief subject of the Gospel 1 Cor. 2. 2. and the very mysterie of that mysterie 1 Tim. 3. 16. This is contained ver 4. From ver 3. Learn 1. Whoever are called by God to undergo any office in His house they are in somemeasure greater or lesser competently furnished and fitted by Him for that imployment And therfore giftlesse Ministers were never sent by God for Paul having shown that the Apostolick Office was committed unto him by God ver 2. he now declareth how God had furnished him for it How that by revelation He made known unto me the mysterie 2. That the Gospel is a mysterie and in what respects it is so see chap. 1. ver 9. doct 1. He made known unto me the mysterie 3. The Lord doth usually manifest Himself more or lesse unto His Servants according to the nature weight and difficulty of those imployments unto which He doth call them for He maketh Himself manifest to Paul by extraordinary revelation because he was to serve Him in an extraordidary embassage as an Apostle How that by revelation He made known unto me 4. As Christ's Ministers may sometimes in sobriety speak to the commendation of their own knowledge and of their other ministerial abilities to wit when they are necessitated to assert and avow their calling from God So it is most safe to speak no further to that purpose than they have formerly given some proof of in discharge of their calling to which they may appeal as an undeniable confirmation of what they affirm lest otherwise their bare assertion be taken for vain vaunting and arrogant boasting for Paul being called to speak of his own knowledge and abilities as an evidence of his calling from God referreth them to that proof which he had given thereof in his former writings while he saith As I wrote afore in few words 5. The Doctrine of salvation revealed unto and Preached by the Apostles is contained in their writings and therefore there is no necessity of unwritten traditions for the Apostle proving that this mysterie was revealed to him he doth not refer them to what he had preached unto them for the space of two years Acts 19. 10. but to his writings which had been no adequate proof except he had written the sum of all which was revealed unto him at least of so much as was necessary for them to know As I wrote afore in few words 6. The Spirit of God speaking in Scripture hath comprised large and comprehensive purpose even the whole plot of mans salvation and the sum of mans duty in a small bulk and few words as knowing that reading much would be but wearisomenesse to the flesh Eccles. 12. -12. and intending that the gift of interpretation and exponing Scripture should have place in the Church 1 Corinth 12. 8. for Paul the pen-man of the Spirit of God giveth a comprehensive sum of the whole Gospel in the two first Chapters with relation to which he saith here I wrote afore in few words From ver 4. Learn 1. The brevity of Scripture and comprehensive largenesse of the purpose contained in it do not occasion any such obscurity in Scripture but by diligent reading the mind of God therein may be found out and understood for notwithstanding Paul hath shown he had comprehended that whole mysterie in few words yet saith he Whereby when you read ye may understand 2. The Word of God therefore ought to be frequently read and diligently perused by all the Lords people this being one mean and second to none except publick preaching Rom. 10. 14 15. which the Lord doth blesse as for other ends So for attaining to know and understand the purpose and subject-matter contained in the Word for Paul supponeth it was their duty to read what he had written and sheweth by reading they should understand his knowledge in the mysterie 3. Even private Christians through diligent reading of Scripture may attain to such a measure of knowledge and understanding as may enable them to judge of the abilities gifts and doctrine of Ministers for Paul speaking even to private Christians amongst those Ephesians saith Wherby when ye read ye may understand my knowledge in the mysterie of Christ. 4. Though private Christians are not to sist themselves as publick judges of the doctrine of Ministers 1 Cor. 14. 32. neither should they delight much in venting their private judgement especially their carping censures Iam. 1. 19 yet they are not as stupid blocks without triall and examination to receive what-ever the Minister saith but ought to passe a private judgment of discretion upon what they hear whether it be truth or error right or wrong in so far at least as may regulate their own practice in choosing or refusing what they hear 1 Thess. 5. 21. for Paul alloweth unto those Ephesians
of free-men and masters And that this argument may have the more force with them he appealeth to their own conscience and knowledge for the truth of it if it was not so as he had affirmed Doct. 1. Then and then only may a man reckon himself to do good or a good work acceptable to God when the thing he doth is warranted by Gods will revealed in His Word when he doth it in singlenesse of heart from an inward principle of love and good-will within in the heart and in obedience to Gods command or as service unto Him for the obedience required from servants was to be so qualified ver 5 6 7. and he doth here call it a doing good Whatsoever good thing a man doth 2. Even the basest drudgery of servants being so qualified is a doing of good and cometh within the compasse of good works which the Lord will take notice of as such for it is with an eye to the imployment of servants mainly that he here speaketh Whatsoever good thing a man doth the same shall be receive 3. As it is lawfull to eye the promised reward for our encouragement in the way of duty So it is the mind of God that every one should in the due and right order make particular application unto themselves of such promises as are in Scripture held forth unto all in general for he holdeth forth the promise of a reward which is made unto all who do good in general to be made use of by Christian servants for their encouragement in particular Whatsoever good a man doth the same shall be receive of the Lord. 4. Promises have no influence to excite unto duty except the truth of them be known and believed so that ignorance and misbelief of divine truths are a great cause of abounding profanity and neglect of duty in all ranks for he layeth the weight of their encouragement to duty from this promise upon the knowledge and faith which they had of it knowing that whatsoever good thing any man doth the same shall be receive of the Lord. 5. The Lord in dispensing rewards looketh not to the externall beauty splendour or greatnesse of the work but to the honesty and sincerity of it how mean or inconsiderable soever it be otherwise for the promise of a reward is to the outwardly mean and base works of poor servants if so they be honest and sincere aswell as to the more splendid honourable and expensive works of their rich masters The same shall he receive of the Lord whether he be bond or free Vers. 9. And ye masters do the same things unto them forbearing threatning knowing that your master also is in heaven neither is their respect of persons with him HE doth here in the first place set down the duties of masters towards their servants 1. positively while he enjoyneth them to do the same things which is to be understood not of the duties themselves which are much different from the duties of servants See them briefly summed up upon Col. 4. ver 1. doct 1 2. but of those properties and conditions which are common to the duties of both so that the master is bound to discharge his duty towards his servant in singlenesse of heart as service to Christ in obedience to the will and command of God from his heart with love and good-will even as the servant is bound to minde those qualifications in his duty towards his master Next negatively while he forbiddeth threatning or rather commandeth to relax and moderate threatning as the word doth signifie and so the thing forbidden is excesse in threatning and boasts when they are alway menacing oftentimes for light occasions and sometimes for none And by proportion all fierce and inhumane way of dealing with servants by masters whether in words or deeds is here forbidden also In the second place he inforceth this duty by minding them of that which they did know at least ought to have known even that they also aswell as their servants had a master above them to call them to an accompt to wit God who to make the argument more pungent is described 1. from His magnificent and stately Palace where His glory shineth to wit the Heaven not as if He were only there and nowhere else Jer. 23. 24. but to set forth His absolute dominion 2 Chron. 20. 6. His omniscience Psal. 11. 4. His holinesse Isa. 57. 15. and His omnipotency Psal. 115. 3. so that their sin could not be hid from Him His holy Nature did hate it He had both right and power to punish it 2. From His impartiality and justice in judging so that He respecteth not persons nor faces outward shew and appearance as the word signifieth and therefore by persons is not meaned the substance or personal subsistence of men but their outward state and condition even that which is conspicuous in man and doth commonly make him more or lesse esteemed among men as country state of life riches poverty wisdom learning c. and consequently to respect persons is to wrest judgement from a sinfull respect to the outward state condition of parties and such other things which are wholly extrinsick to the cause in hand which vice the Lord is free of as being the righteous Judge of the world who cannot be byassed by fear love pitty or any other inordinate affection as man is and consequently the outward dignity power or wealth of masters would not make Him spare them if they made not conscience of their duty Hence Learn 1. Though masters are freed from subjection and giving obedience unto their servants yet not from doing duty unto them Neither is there any power among men so absolute no not that of Kings and supream Rulers Rom. 13. 3. -4. -6. but it implyeth an obligation through vertue of Gods Ordinance upon those who are invested with it to make conscience of several duties towards their inferiours and subjects for he saith And ye masters do the same things unto them 2. It concerneth masters in their place as much as servants in theirs not only to go about their duty but also to advert to the manner wherein they do it even that it be done in sincerity cordially chearfully taking God for their party more than men for he saith Ye masters do the same things unto them 3. It is not only lawfull but in some cases necessary for masters sometimes to threaten boast cast down their countenance upon negligent lazy disobedient and chiefly upon profane servants providing they do it moderatly and keep off excesse for the Apostle doth not simply forbid all manner of threatning but only prescribeth a moderation thereof Forbearing or moderating threatning 4. The Servants of Christ in the reproof of sin ought mainly to guard against such evils as those to whom they speak through custom perverse inclination or a deluded mind are most ready to fall into and so ought people set mainly against such sins in themselves and thereby defend the wall