have compleat salvation in right and title 1 Corinth 3. 21 22. and in the earnest of it Eph. 1. 14. So the whole work of their salvation from its first step in regeneration unto its last step in their glorification doth intirely flow from Gods free grace and from none of their worth for he saith ye are saved in the time bypast and ascribeth it to grace by grace ye are saved 4. The maintaining of the interest of free grace in our salvation as being the alone impulsive cause thereof in opposition to our worth is a thing that the Spirit of the Lord is very carefull of the glory of His free grace being all which He seeketh after in our salvation chap. 1. 6. and a thing which men do naturally encline to intrench upon and to rob Him of either in whole or in part Rom. 10. 3. for therefore doth the Apostle so frequently shew the dependance which salvation hath upon Gods mercy love and free grace ver 4. -5. and here by grace are ye saved 5. Free grace and faith do well agree in the bringing about our salvation neither is salvation the lesse of free grace that it is also of faith seing faith is not only a fruit of Gods grace in us Phil. 1. 29. but also and mainly because faith doth not justifie or save us for any worth in it self or as it is a work for all works are excluded ver 9. but for the worth of its object Jesus Christ and of His righteousnesse Rom. 5. -19. which faith apprehendeth Philip. 3. 9. for the Apostle ascribeth their salvation both to grace and faith ye are saved by grace through faith 6. Though Gods free grace favour and goodwill doth freely bestow that salvation upon the Elect which Christ by His merit hath purchased yet the Wisdom of God hath thought it fitting that this salvation shall not be actually bestowed untill the person to be saved do lay hold by faith upon the offer of salvation in the Gospel and of Christs righteousnesse whereby salvation is acquired that so the heirs of glory may not only have a right to heaven by faith before they come to the actuall possession of it Joh. 3. 16. but also be made meet to partake of that heavenly inheritance Col. 1. 12. their natures being renewed when the habit of faith is wrought in them by God 2 Corinth 5. 17. and their hearts also being purified by the exercise of that grace Acts 15. 9. for saith he by grace are ye saved through faith 7. The ascribing of salvation to Gods free grace though it doth not exclude Christs merit and the act of faith as imbracing the righteousnesse of Christ See Doct. 5. Yet it excludeth all things in our selves whether dignity of our natures the enjoyment of civil or ecclesiastick priviledges nobility of discent all our common or more speciall gifts and induements whether of nature or grace from having any meritorious or causall influence in bestowing either a right to salvation or the possession of it for Paul opposeth these two by grace are ye saved and that not of your selves 8. As heaven and salvation are Gods gift so they are such a gift as is freely given by God who is not induced thereto by any thing in the person to whom it is given whether sense of benefit already received or hope of any benefit to be received from Him in time coming which occasioneth the bestowing of gifts among men salvation is indeed a gift but not such a gift for it is a gift without all rise from any thing in our selves And that not of your selves it is the gift of God saith he Vers. 9. Not of works lest any man should boast HE further explaineth in what sense their salvation did come from free grace and proveth it by other two arguments which do also confirm the two former The first taken from the removeall of those things in particular from having any meritorious or causall influence upon their salvation which all men have a kind of naturall propension to rely upon for salvation to wit their works and those even their good works for so doth he explain himself ver 10. whence it followeth that they were saved of grace and not of themselves The second is taken from the end aimed at by God in contriving the plot of lost mans salvation to wit that all ground of gloriation might be taken away from man as being in the meanest respect a saviour to himself and that all the glory might be ascribed compleatly unto God in Christ See 1 Cor. 1. 30 31. which end could not have been obtained except they had been saved by grace and not of themselves Doct. 1. Though the word grace in Scripture be somtimes taken for the saving graces of Gods Spirit in us 2 Pet. 3. 18. yet when salvation is ascribed unto Gods grace we are alwayes to understand grace in God that is His free favour and goodwill and not grace inherent in us or good works the exercise of that grace for the Apostle establisheth grace ascribing our salvation to it and excludeth grace inherent and good works which were inconsistent if they were the self same thing Not of works saith he 2. The salvation of Believers doth so much flow from free grace as that all works of theirs even their good works are thereby excluded from having any meritorious influence upon it for even our best works are imperfect Isa. 64. 6-they are a debt which we owe unto God Luk. 17. 10. the power and activity whereby we do them is given of God Phil. 2. 13. and therefore we can merit nothing and least of all salvation by them at Gods hand Thus the Apostle explaineth how we are saved by grace even so as to exclude all works Not of works saith he 3. Though a man may boast and glory of the good things which God hath given him in some respects See upon Gal. 6. ver 4. doct 5. Yet the way wherein salvation is conveyed unto sinners is so contrived that no ground is left for man to boast in himself for any thing which his wisdom goodnesse power or worth do contribute for bringing of his own salvation about either in part or in whole From the first step thereof election unto the last his glorification man and his worth are still depressed and God and His free grace alwayes exalted for the Apostle sheweth this was the end God did aim at even least any man should boast 4. In so far as works even good works have place in the matter of mans salvation so far hath man mater of boasting and ascribing the glory of his salvation to himself and holding back the glory of it from God for although good works do come wholly from the Spirit of God in so far as they are good yet they are our works in so far as they are wrought by us being now renewed and enabled to work by influence from God and therefore heaven and salvation
All which he wisheth from God the Father not excluding but including the Son and holy Ghost See upon Col. 3. 17. doct 3. and from Jesus Christ the Mediator through vertue of whose merit and intercession all saving benefits are conveyed unto the Elect. Doct. 1. Ministers who would have their pains attended with successe towards the Lords people ought to beg that from God by prayer to be wrought in them which by their preaching they endeavour to inculcate on them for peace love and faith are the sum of all which he hath been presently instructing them in and pressing upon them and here he seeketh all from God by prayer Peace be to the brethren 2. A Ministers prayers for obtaining the Lords blessing upon his pains towards his flock should be serious servent insisted upon and often inculcated untill a gracious answer thereof be granted for the Apostle began with this prayer or wish chap. 1. 2. and here he closeth with it Peace be to the brethren 3. Even Believers are not made perfect in grace at the first the Lord doth carry on that work by steps and degrees that somewhat of Him may be seen in every step and therefore as themselves are bound to grow in grace by adding one grace to another 2 Pet. 1. 5 6. and one degree of the same grace to the former 2 Pet. 3. 18. So it is the duty of others to help them on towards growth by their prayers and wishes for those who were already regenerated among the Ephesians had faith love and peace wrought in them at the first and Paul wisheth here a further degree of and growth in those from God to them Peace be to the brethren 4. Though it be the duty of all to live in peace and love yet a truely Christian and peaceable frame of spirit together with love which is not a meer moral vertue but a saving grace flowing from the root of faith is only to be found among true Believers and should be sought-after by such especially coldrifenesse of affection and unpeaceable walking being more unbeseeming them than any others for therefore doth he wish for peace and love to the brethren that is those chiefly who were brethren in Christ and born of God 5. There cannot be a peaceable frame of spirit in any towards others nor yet an harmonious walking with them nor any thing else except sinfull renting and shamelesse striving but where the grace of love is whereby the heart is armed against all irritations arising from the infirmities of others to break the bond of peace Eph. 4. 2 3. for he conjoyneth these two in his wish peace whereof one branch is a peaceable frame of heart and harmonious walking and love Peace be to the brethren and love 6. As the graces of faith and love are different and therefore the one cannot be the form or essence of the other So they are alwayes conjoyned where one is there the other must be also for he speaketh of them as two different graces whereof the one doth necessarily follow upon the other And love with faith 7. See what is already observed from Gal. 1. 3. Philip. 1. 2. Col. 1. -2. upon the persons from whom and through whom those good things are wished and sought even from God the Father and the Lord Jesus Christ. Vers. 24. Grace be with all them that love our Lord Jesus Christ in sincerity Amen HEre the Apostle wisheth for grace that is Gods free favour and love in Christ the fountain and sum of all the former good things wished-for and enlargeth his wish towards all Believers described from this that they love Jesus Christ in sincerity or incorruption as the word signifieth that is not for a time only but constantly not in hypocrisie or shew only but sincerely and really and so closeth up all with his Amen as an evidence both of his affectionate desire and confidence of an answer Doct. 1. Though we may have a more particular eye to some than to others by making mention of them expresly in our prayers because of our charge of them present imployment about them or other near relations towards them yet we ought not to exclude any especially of these who have relation to Christ but are to remember all such at least in generall and seek the same good things from God to them which we wish for others for the Apostle having made expresse mention of the believing Ephesians under the name of Brethren ver 23. doth here extend his charity and prayers towards all who love our Lord Jesus Christ in generall Grace be with all them saith he 2. The more the heart is exercised in spirituall duties especially in prayer it groweth more warm and more enlarged to the exercise of all those saving graces required in that duty and especially to publick-mindednesse and the exercise of charity towards the Saints and of faith in Jesus Christ for Paul continuing his prayers and wish untill this verse getteth his charity enlarged in the exercise of it towards all Christians in generall and his faith strengthened to the owning of Christ as his own Grace be with all that love our Lord. 3. Gods grace or free favour is the sum of all which a man needeth to wish either for himself or others it is virtually all things so that the man that hath it wanteth nothing he hath all good and necessary things in their cause and fountain he doth also possesse all such things in that measure God seeth fitting for him for in this part of his wish which relateth to all lovers of Christ in generall he doth only make expresse mention of grace as virtually comprysing peace love and faith which he wished to the brethren ver 23. Grace be with all them that love our Lord. 4. Love to Jesus Christ is a sure mark of those who have saving interest in the good things purchased by Him and one of those marks which are best known to the person who hath it love to Christ where it is cannot be well hid for Paul designing those who might plead interest in the good things prayed-for describeth them by their love to Christ as being a mark both sure and easily discerned With all them that love our Lord. 5. The Lords Servants ought to endeavour that those who are in a gracious state and have right to the great and good things purchased by Christ may know so much and for that end would furnish them with the knowledge of such marks and evidences as may be most easily discerned where they are and infallibly prove the soul that hath them to be in a state of grace for Paul giveth such a mark of those who had interest in the good things prayed-for even love to Christ that they might know so much of themselves With all them that love our Lord Jesus Christ. 6. It is the duty of Ministers to lay hold on all occasions to recommend this grace of love to Christ by holding forth those many good and excellent things which do accompany it and are made evident to be in the heart by it that so the Lords people may be the more incited to bestow their love and heart upon Him for Paul to stir them up to the love of Christ recommendeth this grace by making it the mark and evidence of the man that hath interest in all the good things wished-for with all them that love our Lord. 7. Though we are bound to pray even for those who are graclesse that God may bestow grace upon them yet the more speaking evidences there be of true grace in any we may be the more encouraged to pray to God for them and with greater confidence to expect a gracious return of our prayers upon them for Pauls wishes to God to which he affixeth an Amen in evidence of his confidence to be heard are put up in behalf of those who do love our Lord Jesus Christ. 8. As there are many who professe love to Christ whose love is and when it is tryed will be found to be but counterfeir unsincere and not reall So the good things promised to those who love the Lord Jesus Christ do not at all belong to any of that sort whatsoever their deluded hearts may sancie to the contrary but to such only who love Him really sincerely and testifie their love into Him by keeping His commandments Joh. 14. 15. and especially by loving those who are His 1 Joh. 4. 20 21. for the Apostle qualifieth that love to Christ which is an evidence of interest in the good things wished-for by sincerity which implyeth there is somelove not sincere That love our Lord Jesus Christ in sincerity 9. The more sincere a man is in the exercise of any grace or practice of any duty he will endure the longer sincerity in good is alwayes attended with perseverance but hypocrisie doth soon faint and wholly sit up at the last Joh. 27. 8 9. with 10. So much is implyed by the word here rendered sincerity as Tit. 2. -7. which also signifieth incorruption That love our Lord Jesus Christ in sincerity Amen FINIS ERRATA Page Line Read 21 22 Ephes. 5. 2. 22 3 dele shall 26 22 Col. 46 37 Philip. 2. 13. 60 12 inheritance 91 5 by the 138 6 and His 202 10 actuated 213 12 over their 233 38 dividing 235 19 Gen. 13. 253 2 subsistence 267 3 its own 268 35 dycing of ibid 36 or dycing 310 5 any other 327 34 nearby 333 16 6. 10. 343 1 wrought by 347 12 doct 3. 356 26 so see 363 10 6. 10. 364 29 Whatever 413 24 1 Joh. 2. 425 30 Mark 10. 432 32 biddeth 456 1 and 463 28 Gal. 6.
10. 31. duties of our lawful imployments Heb. 11. 33. and to our carriage under crosses Heb. 11. 24 25. for by the life which Paul lived in the flesh is meaned this natural life Heb. 5. 7. 1 Pet. 4. 2. and his living this spiritual life of Faith was extended even to the things of that life The life which I now live in the flesh is by the Faith of the Son of God Doct. 7. As Jesus Christ did give Himself a Ransom for the Elect See chap. 1. 4. so no worth in us no good which He expecteth from us or need which He stood in of us but only love in Him to us did move Him so to do He loved me and gave Himself for me 8. Though the full perswasion and assurance of Christ's special love unto and His dying for me in particular is not the very essence and being of saving Faith Eph. 1. 13. for saving Faith may be without it Isa. 50. 10. Yet it is a thing which may be had without extraordinary revelation the Spirit of God enabling the Believer to discern in himself those graces 1 Cor. 2. 12. which are set down as marks of His special love and favour in Scripture 1 Joh. 3. 14 18 19 21 24. and bearing witnesse with His Spirit that he is a childe of God Rom. 8. 16. and this assurance should be aimed at in the right method by all 2 Pet. 1. 10. for Paul speaking in the name of other Believers sheweth he had attained it Who loved me and gave Himself for me saith he 9. This full perswasion and assurance in its own nature is so far from making those who have it loose the reigns to wickednesse and security that upon the contrary it serveth as a strong incitement to make them mortifie sin and live that spiritual life of Faith which is here spoken of for it served for this use unto Paul I live by the Faith of the Son of God who loved me and gave Himself forme Vers. 21. I do not frustrate the grace of God for if rightebusnesse come by the Law then Christ is dead in vain HAving removed the objection the Apostle proceedeth to establish Justification by Faith and not by the Works of the Law by a second argument to this purpose If we be justified by the Law or works done in obedience to the Law Then those two absurdities would follow 1. God's free grace and favour should be rejected despised frustrated and made uselesse for the word signifieth all these and the reason of the consequence lyeth in this That if Justification be by Works Then it cannot be by Grace Rom. 11. 6. 2. Christ's death had been in vain without any necessary cause or reason if the Justification of finners could have been attained by Works or by any other mean Doct. 1. They who have attained unto the perswasion and full assurance of God's favour and love in Christ ought above all others to maintain the glory of His Grace and Mercy in saving of sinners freely not admitting of any thing whether in practice or opinion whether in themselves or so far as is possible in others which may incroach upon it obscure it or weaken the thoughts of the excellency of it in the minds of men for Paul who was perswaded of Christ's love ver 20. doth look upon this as his duty flowing from that assurance I do not frustrate the Grace of God saith he 2. The joyning of Works with Faith in the matter of Justification is a total excluding of God's Free-grace and favour from having any hand in this Work for Grace admitteth of no partner so that if Grace do not all it doth nothing if any thing be added to it that addition maketh Grace to be no Grace Rom. 4. 4. for the Apostle reasoning against those who would have made Works to share with God's Free-grace and favour in Justification sheweth his joyning with them in that opinion would be a total rejecting and making uselesse of God's Grace I do not frustrate the Grace of God 3. That the Apostle doth exclude in this dispute from having any influence in Justification the Works not only of the Ceremonial but also of the Moral Law appeareth from this That he opposeth the Merit of Christ's death to all Merit of our own whether by obedience to the one Law or to the other neither can any reason be given for which our meriting by obedience to the Ceremonial Law maketh Christ to have died in vain which is not applicabl to the Moral Law For if righteousness come by the Law then Christ died in vain 4. That he excludeth also not only the Works of the Moral Law which are performed by the natural and unregenerate man but also those which the Godly do perform by vertue of Faith drawing influence from Christ appeareth from this that the Apostle useth this argument taken from the uselesnesse of Christ's death not against the unconverted Jews who had not received the Gospel and so would easily have granted that Christ was dead in vain but against those who had received the Gospel and so would never have pleaded that any Works done by a natural man but those only which flow from the Grace of Christ could justifie a sinner and yet Paul reasoneth against those If righteousness come by the Law then Christ is dead in vain 5. That he doth exclude also all Works of ours whatsoever from being the meritorious cause of our Justification not only in whole and their alone without the Merit of Christ but also in part and joyntly with His Merit appeareth from the former ground that he is reasoning against professed Christians who doubtlesse did give Christ's Merit and Death some share at least in Justification else the absurdity which is deduced from their Doctrine by Paul should have had no weight with them as being no absurdity in their mind Then Christ is dead in vain 6. If there had been any other way possible in Heaven or Earth by which the Salvation of lost sinners could have been brought about but by the Death of Christ then Christ would not have died our disease was desperate as to any other cure for while he saith If righteousness come by the Law then Christ is dead in vain he affirmeth two things 1. That to suppose Christ hath died in vain or without cause is a great absurdity no wayes to be admitted of 2. If the Justification and Salvation of sinners could have been attained by Works or any other mean then His Death had been in vain and so that it were an absurd thing to suppose he would have died in that case CHAP. III. IN the first part of this Chapter the Apostle having sharply rebuked these Galatians for their defection ver 1. useth five other Arguments to prove that we are justified by Faith and not by Works First They had received the saving Graces of God's Spirit by hearing the Doctrine of Justification by Faith and not by Works ver 2.
in the lesser Asia Rev. 1. 11. and having foreseen by the Spirit of prophesie that though this Church as appeareth from the strain of the whole Epistle was for the time free from schism and constant in the doctrine of the Gospel yet false teachers in progress of time would arise among them to pervert them Act. 20. 29 30. And fearing also lest his own present sufferings he being now a prisoner at Rome chap. 3 1. should make them faint and sit up in their christian course chap. 3. 13. Therefore and upon these occasions be writeth this Epistle unto them His scope wherein is to excite them unto constancy and further progresse in faith and piety as appeareth from the subject matter of the whole Epistle and more especially from chap. 3. 13 c. and chap. 4. 1. In order to which scope after the Inscription ver 1 2. chap. 1. he propoundeth to their view a short sum of the doctrine of faith and salvation by Christ which he doth several wayes illustrate commend extend both to Jew and Gentile and guard from contempt occasioned by the crosse exhorting them of times indirectly to cleave unto it and make progresse in the knowledge of it to the end of chap. 3. After which he inciteth them to the study and practice of holinesse both in the general and special duties of a christian life chap. 4 5. and to ver 21. of chap. 6. And so having recommended some private affairs of his own to the care of Tychicus ver 21 22. he concludeth the Epistle with almost the same salutation by which be made his entry to it ver 23 24. CHAP. I. IN the first part of this Chapter after the Inscription ver 1 2. the Apostle unfoldeth the grounds and causes of the salvation of sinners ascribing all unto God's free grace in Christ which he doth first generally by way of thanksgiving unto God ver 3. Secondly more particularly and first he treateth of the grounds causes and means of salvation as they were prepared in the eternal decree of election which he describeth from those ends which God intended in that decree as our sanctification ver 4. our adoption or glorification ver 5. and the glory of His grace ver 6. Next as they were purchased by Christ in the work of redemption ver 7. And lastly as they are applyed unto the Elect in their effectual calling ver 8. which is illustrated from the mean made use of for bringing it about to wit the revealing and publishing of the Gospel ver 9. and from the end intended by God in the use of this mean even the gathering together in one of all the scattered Elect ver 10. And thirdly he cleareth yet further the former doctrine concerning the freedom of God's grace through Christ in our salvation by giving some instances of it 1. In the believing Jews ver 11 12. Next in the believing Gentiles ver 13 14. In the second part of the Chapter he doth indirectly incite them to constancy and progresse in the knowledge of this doctrine first by shewing how he blessed God and prayed unto Him for them ver 15 16. Secondly by holding forth a short sum of his prayer unto God on their behalf even that God would bestow a greater measure of wisdom and saving knowledge upon them ver 17 18 whereby they might know those good things which they were to partake of in Heaven ver -18. together with the working of Gods mighty power in and towards Believers ver 19. Thirdly by commending this power of God unto them from its mighty working in order to Christ's exaltation ver 20. which exalted state of Christ he sheweth doth include power and superiority over all creatures in general ver 21 22-and over His Church in particular ver -22 23. Vers. 1. PAUL an Apostle of Jesus Christ by the will of God to the Saints which are at Ephesus and to the faithfull in Christ Jesus 2. Grace be to you and peace from God our Father and from the Lord Jesus Christ. IN these two Verses is the Inscription of the Epistle containing first a description of the Pen-man from his name Paul from his office an Apostle and call to his office by the will of God Secondly a description of those to whom the Epistle was directed from the place of their habitation at Ephesus and their spiritual state they were Saints and faithfull ver 1. Thirdly the Apostle's usuall salutation or comprecation whereby he prayeth for grace and peace unto them ver 2. Besides what hath been already observed upon the Inscriptions of the Epistles to the Galatians Philippians and Colossians Learn 1. The wisdom of God hath judged it most convenient to teach His People not immediately by Himself or by the ministry of Angels but of men like unto our selves hereby to try His Peoples obedience Mat. 10. 40. and because their infirmity could not well endure the ministry of others Exod. 20. 19. For Paul is imployed by God to instruct those Ephesians by writing this Epistle Paul an Apostle by the will of God to the saints 2. It doth not follow hence that every man who thinketh himself sufficiently gifted may take upon him the office of the Ministry except he be called unto it of God for Paul sheweth he was called to the office of an Apostle before he did meddle with it An Apostle of Jesus Christ by the will of God 3. The power of God not only can but also frequently doth gather and preserve a Church to Himself even where Satan's seat is and wickednesse of all sorts doth most abound hereby fulfilling what was long since foretold Psal. 110. -2. that Christ should rule in the midst of His enemies for there was a Church of Saints even at Ephesus a City famous for Idolatry and Witchcrafts Act. 19. v. 19 24 34 35. To the Saints which are at Ephesus 4. Even those who are Saints and Believers do stand in need of God's grace and favour both to pardon and subdue sin seing the best of them are but sanctified in part 1 Cor. 13. 12. having the dregs of corruption alwayes remaining and frequently stirring in them Rom. 7. 23. for the Apostle's wish in behalf of the Saints at Ephesus and faithfull in Christ Jesus is Grace be to you Vers. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. THe Apostle's scope being to establish those Ephesians in the sincere doctrine of the Gospel already received by them and for this end to unfold the grounds and causes of their salvation together with the freedom of God's grace in Christ upon which salvation with all its causes and every step tending towards it is founded he doth first propound the grounds and causes in general and this not warshly and in a coldrife manner but with an open mouth and a more enlarged heart by way of thanksgiving to God whom he describeth
Jesus Christ the Son of God by nature Unto the adoption of children by Jesus Christ. 5. That any of those who are children of wrath by nature are advanced to that excellent dignity of being Children by adoption to the most High and of enjoying all the fore-mentioned priviledges of children it is through Jesus Christ the Mediator in so far as He having purchased Heaven the inheritance of children by His own merit He hath absolute right and title unto it to bestow it upon whom He pleaseth Mat. 28. 18. And having united the Elect by faith unto Himself and thereby given them a right and interest in Himself they not only become the sons of God Joh. 1. 12. but are made heirs and co-heirs with Christ Rom. 8. 17. and so do enjoy a right to the heavenly inheritance through Him for saith he having predestinated us unto the adoption of children by Jesus Christ. 6. As God hath in His eternal decree of Election firmly resolved and determined to bestow this high priviledge of Adoption upon the Elect both begun Adoption here and compleat Adoption or the actual installing of them in Glory hereafter and by consequence did decree to give them saving Faith also seing Adoption floweth from it and dependeth upon it Joh. 1. 12. So whomsoever He hath decreed to lift up to this high dignity of sons He hath decreed also to renew their nature and to make them holy that so their carriage may be suitable to their state and priviledges for saith Paul ver 4. He hath chosen us that we should be holy and here having predestinated us unto the adoption of children 7. All was in God Himself and nothing without Himself which moved Him to elect and choose those whom He did set His love upon so that neither fore-seen works or the right use of natural parts Eph. 2. 10. nor fore-seen faith Act. 13. 48. nor yet the merit of Christ 1 Joh. 4. 9. nor outward respects such as nobility wisdom riches 1 Cor. 1. 26. yea nothing present or to come in heaven or earth did move Him to choose any or one more than another for saith he God predestinated us in Himself whereby are excluded all causes moving God to this act without Himself 8. God hath absolute power and soveraign right to dispose as He will of all His creatures even of reasonable creatures and this not only in their temporary but also in their eternal concernments which soveraign will of His is the supream sinlesse cause why God did elect some to glory yea and why He did passe by others Rom. 9. 18. for the Apostle condescending upon the reason why God did design some for grace here and glory hereafter doth pitch upon this soveraign will of His According to the good pleasure of His will 9. The Lord God hath sweetly tempered His absolute dominion and soveraign will with rich favour and condescendency towards those whom He did elect His will to them was good-pleasure and good-will In so far as when He might have fitted them for destruction as He did the reprobate Rom. 9. 22. or never have given them a being or but the being of beasts to be annihilated after death or have drawn out their life to all eternity upon earth allowing them some tolerable contentment there every one whereof would have been a favor being compared with the state of damned reprobates yet His good-will hath beeâ— a better will to them whereby He hath decreed to give unto them a rational being with a short Lease of a miserable life here and endlesse joys and pleasures at His right hand for evermore 1 Thess. 4. 17. for saith the Apostle He hath predestinated us not simply according to His will but according to the good pleasure of His will Vers. 5 To the praise of the glory of His Grace wherein He hath made us accepted in the Beloved THe Apostle having already described the decree of Election from two of those ends which God proposed unto Himself to be brought about by it to wit the sanctification ver 4. and glorification of the Elect ver 5. doth here in further pursuance of the former scope mentioned upon ver 3. first further describe this decree from a third and supream end which God therein designed most which is That as His grace or freedom of His love toward the Elect is glorious and praise-worthy in it self and therefore called the glory of His Grace or His glorious Grace according to the custom of the Hebrew language So it might be acknowledged to be such and set forth as such especially by the Elect themselves And secondly That he may clear how deservedly this Grace ought to be praised having already showen that it was the fountain-fountain-cause of our Election before time ver 5. he doth now declare that this same grace and good-will in God is the only cause why God doth in time manifest that His eternal love in the effects thereof by making the Elect lovely and fit to be accepted of by God as fâ—iends through Jesus Christ the beloved and by accepting them both in their persons and actions and being reconciled to them accordingly for the word signifieth both to make accepted and to accept Doct. 1. That grace free-favour and good-will which God doth manifest in saving of lost sinners is altogether glorious as having many and singular excellencies in it It is an ancient grace ver 4. most free Hos. 14. 4. omnipotent Joh. 12. 32. and a most liberal grace Psal. 84. 11. and therefore a grace so glorious that no created understanding can conceive much lesse tongue can expresse those marvellous ravishing and transcendent excellencies which are in it Eph. 3. 19. for he calleth it the glory of his grace or his glorious grace 2. It is the duty of all the Elect to praise admire and highly to esteem of this glorious grace and to testifie this their high esteem of it both by word and work in the whole strain of their life and conversation This grace being so glorious and praise-worthy in it self so rich and beneficial towards us and this duty of praise being all which we can bestow Psal. 116. 12 13. and God doth call for from us in way of thankfulnesse for this His glorious grace Psal. 50. 15. for seing God in Election did propound to Himself the up-stirring of the Elect to praise the glory of his grace it must needs be their duty to praise it 3. This eternal decree of Election and Predestination is so contrived that when it is made known matter of praise to God's glorious grace is abundantly manifested in it for its rise is of grace preventing all actual or fore-seen worth in those who are elected See ver 4. doct 6. and all the midses whereby the execution of this decree is carried-on to its utmost period are also of grace See ver 5. doct 1. So that all-alongs it breatheth grace and nothing but grace for He did choose us to the praise of the
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-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
life And they are said to have been quickned with Christ though not in their own persons for they were so quickned a long time after Christ's resurrection in their effectual calling but they were then quickned in their head and atturney Jesus Christ whose quickning after death was a sure pledge that they every one in his own time should be quickned also 1 Cor. 15. 20. and that the vertue purchased by Christs death Rom. 8. 11. and to be applyed unto them by Him who is now alive and liveth for evermore for that end Heb. 7. 25. And therefore the Apostle expresseth Gods bestowing of this spiritual life upon them by His quickning them with Christ. And before he mention the other pieces of their delivery he doth in the close of this vers ascribe the whole work of their salvation to Gods free grace which is the same in effect with His mercy and love spoken of ver 4. Only it further expresseth the freedom of those in opposition to any merit or worth in the persons to be saved which might procure their salvation Doct. 1. The Ministers of Christ would not only inculcate the doctrine of sin and misery but having insisted so much upon this subject as may serve to bring down that high conceit which people naturally have of their own righteousnesse and to convince them of their need of Jesus Christ a Saviour Then is it timous for them to open up the riches of Gods free grace and good will to save the vilest of sinners and what He hath freely done for bringing about salvation to their hand for the Apostle having set forth unto the life the natural misery of those Ephesians doth now openup the rich treasures of Gods free grace in Christ But God who is rich in mercy 2. The Lords Ministers when they fall upon this subject of Gods delivering lost sinners from their natural state of sin and misery through Christ they would labour to speak to it so fully affectionatly sensibly and with such life and power as that they may not only inform the understandings of the Lords People in those truths but also inflame their affections with love to them and admiration at the wisdom mercy goodnesse and other attributes of God manifested in this work for so doth the Apostle speak of this purpose not simply by saying God hath quickned us but God who is rich in mercy according to His great love and so forward in the two following verses 3. There is nothing contributeth more to inable a Minister to speak to the commendation of God's free grace in the salvation of sinners with that fulnesse sense life and affection as he ought than a deep insight in his own misery and the great need which he himself doth stand in of God's mercy for Paul in the third verse fore-going doth shew how sensible he was of the depth and breadth of his own misery hence he doth here speak so fully and movingly to the present purpose But God who is rich in mercy c. 4. The quickning of sinners and drawing them out of nature unto grace is only God's work there being no lesse required for bringing this about than omnipotent creating power See ver 10. And there being not only no principle left in man who is by nature dead in sins and trespasses whereby he might work or concur with God in working towards his own quickning Rom. 9. 16. but also much to oppose and resist it 2 Cor. 10. 5. So that in the first instant of his conversion and untill a new heart be given him and the seeds and habits of saving graces infused in him he is wholly passive as to any actual influence upon the effect which is wrought Jer. 31. 33. for Paul here condescending upon the cause of their quickning doth pitch not upon their own free will in whole or in part but upon God only while he saith But God who is rich in mercy hath quickned us 5. This attribute of mercy in God whereby without any grief or perturbation of mind which accompanieth men in the exercise of mercy he hath a propension and inclination to do good to the sinfull and miserable so far as His wisdom seeth convenient is the only thing in opposition unto all that is in a mans self which moveth God to quicken and bestow grace upon dead and gracelesse sinners for the Apostle speaking of God's quickning of those Ephesians describeth Him from His mercy to shew it was not their worth but His own mercy which moved Him to quicken them But God who is rich in mercy hath quickned us 6. As God is rich and overflowing in the exercise of this attribute of mercy which will appear if we consider that there is no creature towards which He doth not exercise His mercy Psal. 104. 24. and that mercy is exercised not only without but also often contrary to the deserving of those upon whom it is exercised Ezek. 36. 21 22. so there is nothing wherein God doth more manifest the riches and abundance of His mercy than in the work of quickning dead sinners and of carrying-on the work of grace in them untill it be perfected in glory The misery Ezek. 16. 3 c. and bad deservings of the object Jer. 14. 7. the great good things which are bestowed upon those miserable objects Luke 12. 32. the course taken for satisfying divine justice that so those good things might be without wronging of justice bestowed Joh. 3. 16. and the multitude of sins which mercy covereth in those objects not only before their conversion Isa. 55. 7. but also after it Prov. 24. 16. All these and many considerations besides these do manifest God to be rich in mercy in quickning of dead sinners But God who is rich in mercy hath quickned us 7. The highest cause which moveth God to manifest this His rich and special mercy upon any of lost mankind and from mercy to quicken them and bestow His saving graces on them was His love towards them which is no other than His will and resolution to impart those good things unto them together with His hearty acquiescence in the thing as that wherewith He is well pleased He did it because He would do it resolved to do it and had pleasure in the doing of it for saith he God who is rich in mercy for His great love hath quickned us 8. As God's love towards those whom He converteth doth not begin when they are converted but is of a more ancient even an eternal rise chap. 1. 4. So it is not an ordinary but a great love wherewith He loveth them The infinit distance betwixt Him and them Psal. 8. 4. His loving them when they were yet enemies Rom. 5. 8. the great things bestowed by His love Rom. 5. 6 7 8. and His unchangeablenesse in His love even notwithstanding of great provocations to the contrary Psal. 89. 33. All these and many besides these do abundantly declare that this love is a great
he compareth the whole Church and especially the invisible Church of true Believers unto a City and sheweth that those believing Ephesians had a right unto all the priviledges and immunities of that city the chief whereof are freedom from Gods curse Rev. 22. 3. and a right unto eternal life Rev. 22. -5. And this they had equally with all the other citizens and free members of that City for the chiefest Saints were but their fellow-citizens In the second similitude he compareth the same Church unto an houshold or family and calleth it Gods houshold affirming that all of those believing Ephesians did belong to this houshold So that he doth hereby expresse a greater degree of nearnesse to and communion with God and His Church which they had attained unto than was set forth by the former similitude there being a straiter ty of familiarity and friendship between the members of one family among themselves and with the master of the house than is between the members of one city whether among themselves and with their Magistrates and Rulers Doct. 1. So apt are even good men to be exalted above measure with the excellent things of God bestowed upon them 2 Corinth 12. 7. that it is not safe at any time to think upon those things except our former misery and vilenesse be joyntly thought upon also that so we may be keeped humble for the Apostle while he is of purpose to set forth their excellent priviledges doth not obscurely present their former misery unto their view also by saying ye are no more strangers and forreigners which implieth they were once so 2. As it is not an easie matter to convince sinners of their lost and miserable estate by nature So it is no lesse difficulty when they are once made truely sensible of sin and misery to convince them throughly of these riches which are in Gods mercy and of that blessed estate which they are brought unto by Gods free grace in Christ for therefore the Apostle findeth it necessary not only to assert there was a gracious change wrought in them ver 13. but also in the following verses to shew forth all the causes of this most blessed change from which he doth here by an undeniable consequence lay down this conclusion Now therefore ye are no more strangers and forreigners 3. That we may highly prize and think aright of Gods mercy in Christ manifested to Believers we would look upon it both in the privative and positive effects thereof both in those evils of sin and misery which He delivereth from and those saving blessings whether relating to grace here or glory hereafter which He doth confer and bestow for so doth the Apostle here set forth the rich effects of Gods grace towards those Ephesians both negatively and positively ye are no more strangers but fellow-citizens 4. Though Believers be strangers in the world as to their outward condition some having no certain place of abode but driven from their own habitations 1 Pet. 1. 1. and all of them being disposed to look upon earth as a strange countrie and the contentments thereof as uncertain perishing and therefore not their own Heb. 13. 14. Yet they are not strangers unto but citizens of that city not made with hands even the blessed society of the Saints in which they live Philip. 3. 20. unto whose priviledges they have a right and shall at last be brought to the full possession of all its outmost blessings and immunities in heaven Joh. 14. 2. 3. for it is in this respect he faith ye are no more strangers and forreigners 5. The state and priviledges of Gods Church consisting of all true Believers are such as fitly may be represented by some great Incorporation or City which is a society of people joyned together under one Magistracy ruled by the same Laws enjoying the same common priviledges and immunities and strongly defended by walls and bulwarks In like manner all Believers are united under Christ their supream Magistrate and Head Eph. 1. -21. living under one common Law the will of God revealed in Scripture which is also written in their hearts by that one Law-giver Jer. 31. 33. enjoying one and the same common priviledges not only accesse to divine Ordinances but of Justification Rom. 8. 30. Adoption Eph. 1. 5. Sanctification Eph. 5. 26. peace of conscience Rom. 5. 1. and a right to heaven the inheritance of the Saints Joh. 3. 16. and all of them having Gods special protection Psal. 91. 1. yea and salvation for walls and bulwarks Isa. 26. 1. for this similitude whereby the Church is compared to a city is implyed while it is said Ye are fellow-citizens with the Saints 6. Though those who are federally holy and externally Saints See upon Philip. 1. ver 1. doct 5. are members of this City as it speaketh a society of visible professors Psal. 48. 8. yet only those who are inherently holy their natures being renewed the seeds of saving grace implanted and growing up unto good works only such I say are free members of this City as it speaketh the society of the Church invisible who enjoy immunity from Gods wrath and curse with an actual right unto eternal life for that the Saints only are free members of this City is implyed while he saith Fellow-citizens with the Saints 7. Whatever differences are among Believers as to their worldly condition Eph. 6. 5 9. their severall functions in the Church visible 1 Cor. 12. 28. and their different degrees of gifts and graces Rom. 12. 6. Yet all of them do enjoy an equall right to all those saving blessings of the Covenant of Grace the Charter of this Incorporation Isa. 56. 4. which are of absolute necessity to the life of grace here or of glory hereafter Psal. 84. 11. and without which none can be a free Burgesse of this City for he maketh the believing Ephesians fellow-citizens with the Saints even the chiefest of them as having the same right with them unto all such immunities and priviledges 8. As the whole society of the invisible Church chiefly is Gods own great houshold and family in a peculiar manner and is therefore admitted to a most near and intimate communion with Him such as a man hath with his own domesticks Rev. 3. 20. yea and is in a speciall way provided and cared for by Him 1 Tim. 5. 8. So whenever a man is reconciled to God by the bloud of Jesus Christ he becometh a member of this holy and blessed family and enjoyeth all the priviledges thereof whereof this is one in which it differeth from other families that in this houshold there are no mercenary servants but all the domesticks are sons and heirs Joh. 1. 12. Col. 3. 24. for by the houshold of God he meaneth the catholick Church affirming that those Ephesians upon their reconciliation with God became members of it And of the houshold of God saith he Vers. 20. And are built upon the foundation of the Apostles and Prophets
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
promise even such certainty as the giving of a pledge and holding forth of an effectuall and necessary cause do give for performance of the thing promised for Christs resurrection is both a pledge 1 Cor. 15. 20. and cause of our resurrection Rom. 8. 11. which holdeth also in His glorification Doct. 1. The fruits and effects of Gods eternal love and mercy and of Christs merit toward the Elect are not confined within this present life but are in a great part to have their accomplishment after time when the bodies of Believers shall be raised up in glory at the last day and they perfectly glorified with Christ in Heaven for ever for those two fruits of the Fathers love and of Christs merit even the Resurrection and Glorification of Believers are here expressed while it is said and hath raised us up together and made us sit together in heavenly places 2. Those and those only shall partake of the resurrection of the just which is to life everlasting Job 5. 29 And shall be glorified hereafter whom God doth quicken by converting grace here for those three parts of the delivery of lost sinners are of equal latitude He hath quickened us raised us up and made us sit in heavenly places 3. As it is a thing full of difficulty to be believed that after worms have consumed this flesh of ours it shall be raised up in glory and that we who are heirs of hell and children of wrath shall one day reign with Christ for ever so those are things not only sure in themselves but which the Lord would have converted and quickened Believers assured of that so their comfort under crosses might be more abounding 2 Cor. 4. 14. with 16 17 18. and their courage against death more strong 1 Thess. 4. 18. and that they in all things may live as becometh those who not only shall rise and take possession of glory in their own persons but also are already risen and glorified with and in Christ their Head Col. 3. 1 even by having their conversation in Heaven while they are yet upon earth Philip. 3. 20. for that they might be perswaded of their future resurrection and glorification the Spirit of God doth speak of them as already done viz in the sense given in the exposition He hath raised us up together and made us sit together in heavenly places Vers. 7. That in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Christ Jesus THe Apostle thirdly propoundeth the final cause or the end intended by God to be brought about by His gracious working formerly mentioned towards those Ephesians and first Converts among the Jews even that in all ages succeeding the present unto the end of the world God might give an evident proof and infallible demonstration for so much doth the word rendred shew signifie of the exceeding riches of His grace that is how far the abundance of His mercy and favour toward sinners doth exceed all expression and created comprehension the setting forth whereof to the following ages was intended by God not only for His own glory as chap. 1. 12. â—14 but also for the encouragement of all vile sinners unto the worlds end to draw nigh unto God for mercy in Christ as being animated hereto by this example and infallible evidence of the exceeding riches of Gods grace for so doth the Apostle more fully explain his own meaning 1 Tim. 1. 16. And in the close of the verse he sheweth wherein that convincing evidence doth lye by giving a short comprehensive sum of all he hath spoken from the beginning of the Chapter even in God's kindnesse that is all those effects formerly mentioned of His mercy love and free grace flowing from His good gentle and bountifull disposition and this towards them whose misery was formerly described and through Christ as the purchaser and applier of all those Doct. 1. As there is grace yea riches and abundance of grace in God even such as exceed all expression 2 Sam. 7. 20. all comprehension Isa. 55. 9. yea and all the sins of creatures Rom. 5. 20. So the more a man doth dwell upon this sweet subject his thoughts and apprehensions of it will be the more enlarged and his expressions also will in some measure go alongs with his thoughts for the Apostle having before ver 4. expressed it under the name of riches in mercy and falling here upon the same subject again his thoughts of it are more enlarged and his expression doth rise accordingly so that it is now not only riches but exceeding riches of his grace 2. As it is a matter full of difficulty for those who are sensible of their own vileness to believe the exceeding riches of Gods grace towards lost sinners and to believe it especially with application unto themselves Act. 2. 37. So the particular instances and examples of Gods mercy and grace tow 〈…〉 ds others have a peculiar fitnesse and efficacy in them to convince us how exceedingly gracious God is and so to convince us as we may be encouraged to draw nigh to that same fountain of rich grace for pardon and life unto our selves 1 Tim. 1. 16. a fitnesse beyond what is in the simple doctrinal declaration of those riches of grace in so far as those instances and examples do speak not only that mercy and grace may be had but that it hath been attained unto and by those who in all respects did judge themselves and were really as unworthy of it as unable to lay hold upon it in the mean time and to make good use of it afterwards as we do judge our selves so that the yce is broken and the foord ridden before us for the Apostle sheweth that God gave such instances of mercy and grace in those primitive Christians that he might shew forth as it were by demonstration and evidence the exceeding riches of His grace and this in order to the encouragement of others to venture their salvation upon that same grace as we shew in the Exposition 3. The more sinfull miserable and wretched they are to whom the Lord is gracious there is the more convincing proof given of the exceeding riches of His grace and so a greater encouragement for those who are yet in their gracelesse state to roll themselves over upon this His rich grace and to expect good from it for it was the quickening of such vile sinners whose misery is described ver 1 2. 3. which did tend to shew forth the exceeding riches of His grace which the Apostle also hinteth at while shewing wherein that convincing evidence did lye he saith his kindnesse towards us the word us is emphatick as to the purpose in hand 4. It was a thing resolved upon by God revealed to His servants and accordingly made known by them to the Church that the glorious light of the Gospel though opposed by the fury and industry of men and devils yet should never
do find himself inclined and constrained to improve in his station and according to his measure all his receipts whether of saving graces or common gifts to the spirituall advantage of others and chiefly for the common good of the whole body he may the more certainly conclude that he hath the grace of sincere love and charity rooted in his heart and is acted by it for he maketh love the impulsive cause why the severall members do improve all their receipts for promoving the edification of the whole Church while he saith it maketh increase to the edifying of it self in love Vers. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind THe Apostle being in the second part of the Chapter to dehort them from all impiety and profanity in the general contrary to that walking worthy of their vocation pressed ver 1. giveth an example of that wickednesse from which he dehorteth them in the conversation of those other Gentiles who were yet unconverted and living in paganism And first while he doth most seriously and under a grave obtestation by the Lord Jesus Christ as they would answer to Him and evidence their esteem of Him dehort them from walking as those other Gentiles he giveth a short sum of that godlesse conversation of theirs calling it a walking in the vanity of the mind that is a following and practising of whatsoever their unrenewed understanding and mind did teach and prescribe to which he ascribeth vanity and calleth the mind of unrenewed men vain because it is empty of the knowledge of God in Christ 1 Cor. 2. 14. and what knowledge it hath of God or of right and wrong is nothing but evanishing notions Rom. 1. 21. and wholly unprofitable as to the attaining of life and salvation Rom. 1. -20. for a vain thing according to the common and scripture-use of the word is an empty thing Isa. 41. 29. an evanishing thing Prov. 31. 30 and a thing unprofitable to attain the end intended Psal. 33. 17. Doct. 1. To live in a course of profanity and to be a member of Christs mystical body drawing life nourishment and growth from Christ the head are wholly inconsistent if the one be the other cannot be seing profanity of life is not only directly opposit to that new life of grace which all the members of that body do live but also doth wholly obstruct the passages betwixt the head and the members whereby spiritual influence for life and growth should be conveyed 1 Joh. 1. 6. for the Apostle from what he spake of influence for life and growth conveyed from Christ the head to all the members doth infer here that therefore and as they would evidence themselves lively members of that body so they would abandon profanity while he saith This I say therefore that ye walk not as other Gentiles 2. Ministers ought to be serious in pressing the duties of sanctification upon the Lords people not only simply exhorting but sometimes most gravely obtesting them by that which is dearest to them whereby the Lords people may know that their obedience to what is pressed is no trifling matter but such as their eternal welbeing is most highly concerned in for therefore doth Paul not only say and exhort them but also testifie and obtest them in the Lord that they walk not henceforth as other Gentiles 3. Our long continuance in sin already is so far from being an argument in reason to make us hold on in that course for the time coming that upon the contrary this very same consideration should be a strong argument to shame us from it for so much is implyed in his saying that ye henceforth walk not as other Gentiles as if he had said Ye have done so hithertils therefore do no more so See 1 Pet. 4. 3. Doct. 4. Our turning to God in earnest to expect life and salvation from Him through Jesus Christ doth call for and will be attended with an other sort of conversation than what we formerly had before conversion or that naturall men dead in sins and trespasses for the present have for Paul exhorteth these converted Ephesians not to walk as they themselves somtimes did nor as the unconverted Gentiles at present did I testifie saith he that ye hence-forth walk not as other Gentiles walk 5. Sense of mercy received from God is a strong incitement unto dutie toward God for he doth not obscurely hint at Gods mercy in separating them from the common lot of other Gentiles that so they may be the more incited to eschew what might dishonour Him that ye henceforth walk not as other Gentiles 6. The vilenesse of sin is such that it cannot be sufficiently expressed and so expressed as to make us abhor it by doctrine or word-speaking therefore it is sometimes profitable to take a look of it in its vilenesse power and tyrannie as it manifesteth it self in the lives of unrenewed men who are captive slaves unto it providing we so look to it as to make us abhor it and carry at a greater distance from it for therefore doth Paul hold forth a map of that wickednesse which he deborteth them from in the example of those unconverted Gentiles that by seeing of it they might the more abhor it That ye hence-forth walk not as other Gentiles walk 7. The conversation of all men unrenewed is vain and fruitlesse as spending their money for that which is not bread and their labour for that which satisfieth not Isa. 55. 2. for he speaketh of all the unconverted Gentiles that they walk in vanity 8. Whatever vanity or wickednesse is in the outward conversation of a naturall man it doth wholly flow from the vanity of the mind and understanding within and as the mind is so will the conversation be and therefore even the mind it self the chief seat of reason is corrupted and vain and so vain that from thence doth flow corruption and vanity to the whole man for he ascribeth the vanity of their walking to the vanity of their mind As other Gentiles walk in the vanity of their mind saith he Vers. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart NExt that the Apostle may the more effectually deter them from walking as these other Gentiles did he doth more largely and distinctly set forth that vain and godlesse conversation of theirs by shewing severall branches and degrees thereof both inward in their understanding and affections and outward in their life and conversation And first he sheweth that their understanding and knowing part or that part of it whereby men do reason inferring one thing from another for so the word signifieth was wholly blind and darkened to wit as to those things which relate to God and heaven 1 Cor. 1. 21. whatever was their understanding and quicknesse of judgement in
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
more hurt than the thing it self can bring of good and advantage for therefore the Apostle doth not commit the evidences of his affection to be carried to them by every man but one whom he could trust and they would respect even to Tychicus a beloved brother and faithfull minister 6. As Ministers would be loath to give their recommendation and testimony to naughty persons and those who are not deserving least thereby they wrong the Church of God and prejudge their own estimation afterwards when the person recommended by them doth not walk answerably So they should not deny a testimony to those whom they know to be deserving so far should they be from labouring to obscure and bear down the graces and gifts of God which are eminent in any of their fellow-labourers of purpose that they themselves alone may be thought of for Tychicus was a man deserving and therefore Paul doth recommend him which without doubt he would not have done otherwise Tychicus a beloved brother and faithful minister in the Lord. 7. Though God may make use of unconverted Ministers to do good in his Church Matth. 10. 4. with 8. yet no man can be a faithfull Minister or approved of God in His work except he have saving grace and be in Christ by faith for Tychicus is first a brother as a sound Christian and then a faithfull minister in the Lord 8. That Ministers are beloved one of another and live in love among themselves is a strong inducement to make the Lords people allow them room in their affections and receive their message with better will off their hand and divisions carnal emulations and strifes among Ministers themselves make both their persons and office lose much of their deserved respect among the people for Paul sheweth that Tychicus was beloved by him to make him have the more respect from them Tychicus a beloved brother 9. It is in a singular manner required of a Minister and the prime piece of a Ministers commendation that he be faithfull that is diligent in his work 2 Tim. 4. 2. sincere in his aimes and endeavours at the glory of God and the good of souls 1 Pet. 4. 11. neither adding nor pairing unto what God hath committed unto him to speak 2 Cor. 2. 17. Whatever a Minister be for learning prudence utterance and other abilities if he be not faithfull he is but naught Matth. 25. 23 with 26. for Paul commendeth Tychicus from this that he was a faithfull minister in the Lord. 10. A faithfull Minister will give proof of his fidelity in all the pieces of his imployment not only in publick preaching but also in his private coversing with the Lords people yea and in every thing will labour to answer the trust reposed upon him for Paul sheweth Tychicus would be faithfull even in relating the case and state of Pauls particular affairs he shall make known unto you all things Verse 22. Whom I have sent unto you for the same purpose that ye might know our affairs and that he might comfort your hearts IN prosecution of the former purpose he sheweth first he had not fallen upon Tychicus accidentally but had chosen and sent him of purpose And next declareth a twofold end for which he sent him 1. that he might acquaint them with Paul's affairs as ver 21. And 2. that he might be comfortable unto them by his presence message preaching and otherwayes Doct. 1. The greater paines are taken by Christ's servants to bring matter of edification and spiritual consolation unto the Lords people they ought to receive it with so much the better will and likeing for Paul sheweth that both he and Tychicus were at the pains the one to send the other to be sent unto them of purpose hereby to induce them the more to receive the message sent Whom I have sent unto you for the same purpose 2. The putting a right impression of the case of Christ's suffering servants and the state of the Gospels thriving upon the hearts of Christians in other remote parts of the Church is a work worth the care and pains of most eminent Ministers if it were to make them undergo a long and tedious journey for that same very end for Tychicus was sent unto them for the same purpose that they might know his affairs 3. We should labour so to inform our selves of the case and carriage of others and how it goeth with the affairs of Christ's Kingdom elsewhere as to be drawing matter of spiritual edification thence and consequently not to feed our curious humour for Tychicus in making known Pauls affairs was to aim at their spiritual consolation much more were they to aim at it themselves that ye might know our affairs and that he might comfort your hearts 4. It is the duty of every Christian and chiefly of a faithfull Minister to have this end proposed unto himself in all his friendly visits bestowed upon his acquaintance and chiefly upon his flock in all his familiar conferences with them in all the intelligence he communicateth unto them concerning Gods dealing with his Churches abroad even that thereby they may not trifle-by precious time or only satisfie curious ears but furnish some matter of spiritual edification for bettering the inward man for Tychicus was to make them know Pauls affairs for this end that thereby he might comfort their hearts 5. To know the several passages of Gods gracious providence towards His suffering servants together with their undaunted courage under sufferings and the use which God doth make of their sufferings to advance His truth and cause is and may be sufficient ground of comfort and incouragement unto the Lords people against the sorrow and sadnesse which their sharp sufferings considered in themselves cannot choose but affect the lovers of truth with for Paul implyeth that their hearing of his sufferings had sadded them and sheweth the relation of Gods dealing with him would comfort them that ye might know our affairs and that he might comfort your hearts 6. A Christian sufferer supported by God will not be so anxious about his own case as the case of others of the Lords people whom he knoweth to be in sorrow and heavinesse yea and ready to halt and be scandalized for His cause for Paul knowing their grief and fearing their fainting at his tribulations chapter 3. 14. doth send Tychicus of purpose to comfort their hearts Vers. 23. Peace be to the brethren and love with faith from God the father and the Lord Jesus Christ. NExt in the conclusion of the Epistle is contained the Apostles ordinary fare-well wish wherein designing those to whom he writeth by the name of brethren he wisheth unto them in particular 1. Peace that is peace with God with their own conscience one with another and all sort of prosperity 2. Mutuall love among themselves for Gods love to them is comprehended under grace in the following verse 3. The grace of faith the fountain of the former 1 Tim. 1. 5.