grosse externall sin are to be extended unto all the causes means occasions and appearances of that sin and provocations to it for this threatning against whoredom and uncleannesse is to be applied unto filthy speaking foolish talking and jesting as being either causes occasions appearances of or provocations unto those otherwise the threatning would not be of force to presse the former dehortation in its full latitude No whoremonger nor unclean person hath any inheritance 5. The doolfull sad event and dreadfull consequence of sin would be seriously represented by Christ's servants unto the Lords people and by people to their own conscience there being nothing of greater force to cool the vehement heat of sinfull lusts than the frequent and serious consideration of their dreadful issue for Paul to scare them from fornication and uncleannesse presenteth unto them the event of all such work even losse of heaven and happinesse No whoremonger-hath any inheritance in the Kingdom of Christ. 6. The reign of sin in the heart cannot consist with true grace and a right to heaven and therefore the truely regenerate in whom the seed of God abideth are never so far left of God as that sin should reign in them and they give willing obedience to it with the full swey and consent of the heart There must be alwayes a party acting for God in some degree lesse or more within them at least not consenting to act against Him even when they are at the worst and possibly overcome with some grosse tentation in which respect they cannot be the whoremonger unclean or covetous person here spoken of to wit one in whom such sins reign for saith he none such have any inheritance in the Kingdom of Christ. He speaketh of somewhat which they presently want and others have which must be a right to the Kingdom of glory or a present portion in the Kingdom of grace 7. To whatsoever a man doth give that outward or inward worship and service which is only due to God that thing though it were never so base is that man's god who is thereby rendered guilty of Idolatry and of giving divine worship unto a false God though he think not so for the covetous man is called an Idolater and consequently riches are his god because he setteth his prime affections of love and confidence upon them in that measure which is only due to God Nor covetous man who is an Idolater 8. There is no accesse for lost sinners unto the Kingdom of God in glory but by Jesus Christ the Mediator who is the way the truth and the life and without whom none cometh unto the Father Joh. 14. 6. for it is the Kingdom of Christ and of God Christ is first named because we make entrance by Him in this Kingdom Vers. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the children of disobedience THe Apostle in this verse doth first give them a watchword to guard against the suggestions of any who would labour to perswade them that either the practices reproved were no sins at all or at least not so dangerous as he affirmed and calleth all such suggestions vain or deceiving words as having no solidity of truth in them but only some plausible pretext Secondly he confirmeth and further strengtheneth the former argument while he sheweth that not only these sins do exclude from heaven but also because of those Gods wrath that is temporall and eternall judgements the effects of Gods wrath or of His holy sin-pursuing justice doth come and is alwayes and at all times coming upon the children of disobedience that is those who having willingly hardened themselves in wickednesse are judicially plagued with hardnesse of heart See upon chap. 2. ver 3. Doct. 1. The servants of Jesus Christ ought to be through and serious in the reproof of sin not doing the work of the Lord negligently or by halfs they must not only start and discover those sins which the Lord's people are in hazard to be surprized with and to lay open the dangerous dreadfull and doolfull consequences of living in them but also pursue them through all the lurking holes and subterfuges of specious pretences and fecklesse excuses under which they use to lurk untill no place of refuge be left for them in peoples hearts for so doth Paul having forbidden those evils and shown the dangerous consequence of living in them he striketh off at one word the fig-tree leaves of all such vain excuses whereby sinners use to plead for them Let no man deceive you with vain words saith he 2. So corrupt and fleshly are we by nature that we are not only prone and bent to commit sin but also ingenious and witty to excuse and extenuate our sin and thereby to seduce our own hearts into a belief that either sin is no sin or that we shall be free of judgment though we live in sin for those who labour to deceive others this way by making them think light of sin do first deceive themselves Let no man deceive you with vain words saith he 3. It is the usuall course and strain of those who have given themselves over unto the slavery of sin to use the utmost of their wit and endeavours to draw on others to do the like and for this end to deceive them by making them believe that sins are but petty slips small escapes humane infirmities that God's patience suffereth all things that His grace pardoneth every thing that no man can be perfect and the rarest Saints have fallen in as great faults and such like vain words which the Apostle doth here guard against Let no man deceive you with vain words 4. All such opinions and reasonings as tend to cast a covering over sin to extenuate and hide the vilenesse of it and the terrour of judgment belonging to it are but vain even spiders webs sandy foundations fig-tree leaves untempered morter and will in end but mock all those who listen to them for so doth the Apostle affirm of them Let no man deceive you with vain words 5. Though we are to fear and avoid sin principally because it is sin and displeasing to God supponing there were no hell nor punishment due to sin Gen. 39. -9. yet we may and ought in the second place fear and abstain from it because it draweth down Gods wrath and judgement for he holdeth forth the terrour of Gods wrath as an argument to scare them from those sins for because of these things cometh the wrath 6. The terrible threatnings denounced in Scripture against such and such sinners some whereof declare the sinners exclusion from heaven and others his unspeakable torment in hell are verified not in all who have once or often fallen in any such sins but in those only who have hardened themselves in them rejecting all admonitions to the contrary and do remain obstinate and impenitent untill death for he expoundeth whom he meaneth by the
Gentiles 1 Cor. 16. 1. to supply the poor Jews who were turned Christians Rom. 15. 25. which they performed speedily and diligently See the places cited and 2 Cor. 8 and 9. chapters Doct. 1. It is frequently the lot of those who are rich in Grace to be poor in the things of a present life and who are heirs of a Kingdom Luke 12. 32. to be driven unto such straits as they are forced to live upon some charitable supply from others God seeing it convenient hereby to wean them from worldly contentments that Heaven may be the more longed after and more sweet when it cometh Thus the Christians in Judea for the most part were poor and such as needed supply from the Gentiles Only they would that we should remember the poor 2. Though those who are our own poor within the bounds where we live are chiefly to be relieved by us because of our nearer interest in such 1 Tim. 5. 8. Yet in cases of extremity even those poor who live remote from us because they are also of our own flesh Isa. 58. 7. and members of the same mystical body if Believers Gal. 6. 10. are also to be supplied by us for Paul was to stir up the Gentiles to contribute for the poor at Judea Only they would that we should remember the poor 3. The care of the poor and supply of the outward necessities of the Saints is an imployment not unworthy of the very chief Apostles and which Ministers and other Officers of the Church ought to make conscience of for the care of the poor was the last farewell of those Apostles Only they would that we should remember the poor which Paul also was forward to do 4. The Ministers of Jesus Christ ought to presse upon the People not only duties which are easie and cost them nought but also those that are burdensome and expensive especially that they would willingly give of those things which they enjoy for the supply of others which want and are to be as forward in pressing the one sort of duties as the other as being equally profitable to the Church and most evidencing of an inward work of Grace in the heart 1 Joh. 3. 17. Thus Paul was forward to presse upon the Gentiles to give some supply to the poor Jews The same which I was also forward to do or did speedily and diligently as the word signifieth Vers. 11. But when Peter was come to Antioch I withstood him to the face because he was to be blamed FRom this Verse to the 15. there is a further evidence of that Truth which he had formerly asserted concerning the authority of his Office and his divine Doctrine even in that point which was controverted betwixt him and his adversaries which he maketh appear from this That as an Apostle and by vertue of his Apostolick Office he did with Authority rebuke Peter one of the chief Apostles when in his practice at Antioch he declined from the Doctrine taught by him concerning the abrogation of the Ceremonial Law and that for any thing which appeareth to the contrary Peter in this debate did yeeld to Paul as having Truth for him This action of Paul's towards Peter is first summarly propounded in this Verse wherein Paul sheweth that boldly and freely he did oppose himself to Peter and that because his carriage as he doth clear more fully afterward was most blame-worthy Doct. 1. No band of friendship or confederacy which parties have entred no fear of occasioning the breaking-off of friendship whatever may be the consequences thereof ought to make those who are so conjoyned connive at others in a sinfull course or withhold a testimony against that which is sinfull in their friend when the hazard which may ensue from his sin to the Work and People of God doth call for it for though Paul had come to Jerusalem of purpose to purchase a good understanding betwixt him and Peter ver 1 2. and though they had given not long since mutual evidences of their harmony and agreement ver 9. and though their renting assunder was the thing which adversaries to Truth would have been most glad of as making much for the advantage of their bad cause Yet not long after this agreement was made when Peter falleth in a sin reproof-worthy which had dreadfull consequences to the People and Work of God as will appear afterward following upon it Paul doth freely and boldly give testimony against his sinful course But when Peter was come to Antioch I withstood him to the face 2. As the Ministers of Jesus Christ are bound to reprove sin and vice so they are to reprove it first with much boldnesse and resolution not faintly as if they were more feared for the offence of man than grieved for the dishonour of God so Paul in reproving Peter withstood him In the Original it is a military word and signifieth to stand against whether it be by force of arms or arguments it is a word of defiance and combating as it were hand to hand face to face and foot to foot not yeelding a hair breadth to the adversary Rom. 13. 2. Eph. 6. 13. Secondly with ingenuity and candor so as not to conceal the man's fault only from himself and in the mean time to speak of it broad and wide unto others for his prejudice Lev. 19. 16. But they are to declare his sin even-down to himself and rebuke him for it Thus Paul withstood Peter to the face for the word in the Original doth not import that he withstood him only in shew and for the fashion making the beholders think they were serious when they were not as some of the Ancients did alleage such dissimulation had been most base in those two eminent Apostles and Paul had not here spoken truly affirming that Peter was worthy to be blamed and that he walked not uprightly so the word must read as it is here rendred to the face or to his face as 2 Cor. 10. 1. Thirdly with certainty and knowledge of the deed reproved both for the truth of the fact and the vicious quality of it Paul before he reproved was assured of both these Because he was to be blamed saith he Doct. 3. The most eminent Saints on earth are not free of their own sinful and blame-worthy failings that hereby they may be keeped humble and from being lifted up with their gifts graces and other excellencies 2 Cor. 12. 7. and others may hereby learn not to think of them above what is written 1 Cor. 4. 6. for even the Apostles themselves and Penmen of Scripture though they could not erre in writing Scripture being therein guided by the infallible assistance of the Spirit 2 Pet. 1. 21. Yet in other things they had their own sinful failings as is evident in Peter Because he was to be blamed 4. It is the part of every man though never so eminent and esteemed of by others when he meeteth with a just and deserved reproof to stoop to
as in the production of other natural effects for as the word is well rendred in beavenly places and better than in heavenly things so it seemeth the bestowing of those spiritual blessings is ascribed to God in heavenly places mainly because their original is only from Heaven and not from earth With all spiritual blessings in heavenly places Vers. 4. According as He hath chosen us in Him before the foundation of the world that we should be holy and without blame before Him in love THe Apostle in the second place treateth of those spiritual blessings more particularly and so doth branch forth at large that reason of his thanksgiving to God presently mentioned and this in pursuance of the former scope which is to shew that salvation with all its causes do flow only from God's free grace in Christ that so the Ephesians might be firmly rooted and confirmed in the faith of this Truth And first he speaketh of those blessings as they were prepared and appointed for Believers in God's eternal decree of Election and Predestination to ver 7. In this verse he sheweth first That these spiritual blessings are bestowed upon Believers in time not by chance or rashly not from any worth in the receiver but according as God had fore-ordained in His decree of Election whereby before the foundation of the world that is from all eternity See Joh. 17. 24 He did choose some of mankind to eternal life Mat. 25. 34. passing by others and did choose them in Christ not as if Christ's death had moved God to love and elect for His electing love did move Him to give Christ for sinners Job 3. 16. Neither did He choose them in Christ as if they had been considered by God as already in Christ by faith and that because of their faith thus foreseen they had been elected by Him for so faith should not be a fruit flowing from election but a condition pre-required in the person to be elected which doth contradict this same very Scripture affirming that all spiritual blessings whereof faith is one do flow from and are bestowed according to the decree of Election He did therefore choose them in Christ as in Him whom He did in one and the self-same decree choose to be the Head of the Elect and chief foundation-stone of all that precious building His own House and Church 1 Pet. 2. 6. and by whom that glory and all things tending to that glory unto which He did choose them were to be purchased that so without doing injury to provoked justice they might be applied unto and actually bestowed upon the Elect for so is this purpose more clearly expressed 1 Thess. 5. 9. Secondly he illustrateth this decree of Election from the nearest end which God did design to be brought about by it even the sanctification of the persons elected whereby they should be rendred blameless before men and sincere and upright before God and that in love to wit in the duties of love to their neighbour flowing from love to God Mat. 22. 37 39 by which love as a touchstone the soundnesse of their sanctification should be tried Doct. 1. As God from all eternity hath chosen some of mankind and firmly decreed to bestow upon them eternal life Luke 12. 32. so there are others whom He decreed not to save but to condemn In which latter decree and much more in the former God hath done nothing unjustly seing as soveraign Lord over all the creatures He hath absolute dominion to dispose of them as He pleaseth Rom. 9. 19 20 21. and though sin in the reprobate was not the cause of God's decree of reprobation Rom. 9. 11 12 13. yet it is the cause of the reprobates condemnation so that his condemnation is just for saith he He hath chosen us which implyeth some were not chosen seing where all is taken there is no choice 2. Though no man except he who hath sinned that unpardonable sin Mat. 12. -32. can certainly know he is a reprobate there being no marks except that alone set down in Scripture by which reprobation can be certainly known Yet the Elect may attain to the assured knowledge of their own election seing God hath set down in Scripture the marks and evidences of election Joh. 6. 37. and hath promised to give His Spirit unto His own whereby they may infallibly discern these marks at least at sometimes in themselves 1 Cor. 2 12. for although the Apostle doth pronounce those Ephesians to be elected according to the judgement of charity only which believeth the best of others where nothing appears to the countrary 1 Cor. 13. 7. yet he behoved to have some undoubted perswasion of his own election before he could warrantably conclude himself to be elected seing not charity but certain knowledge is the principle from which a man ought to judge of himself 2 Cor. 13. 5. As He hath chosen us in Him saith he 3. Though the doctrine of Election and Reprobation be such as the unlearned and unstable are apt to wrest and stumble at to their own destruction 2 Pet. 3. 16. yet it is not wholly to be suppressed and locked up in silence from the Lord's People but would be soberly and prudently sometimes propounded unto them and that because of the many and great advantages which may be reaped not only by the doctrine of election such as the assurance of salvation Rom. 8. 29 30. strong incitements unto holinesse 2 Pet. 1. 10. and courage under crosses of all sorts Rom. 8. 38 39. but also by the doctrine of reprobation as contributing much to promove the salvation of the Elect by making them hate sin more Psal. 119. 119 120. and prize the kindnesse and good will of God more which made choice of them passing by others as good as they Rom. 9. 22 23. for the Apostle propoundeth this doctrine to the whole Church and insisteth upon it According as He hath chosen us in Him c. 4. As electing love in God is of an old standing even from all eternity and therefore most free there being nothing in the Elect before they had a being which might draw His love towards them So the Lord can and usually doth keep His purposes and thoughts for good to a people or person for a long time hid before He do discover them and make them known for He had set His love upon these believing Ephesians from all eternity which yet lay hid from the beginning of the world and did not kyth untill their effectual calling He hath chosen us before the foundation of the world 5. The Lord bestoweth spiritual blessings in time according to what He hath inacted in that His eternal decree of election before time So that every elect soul shall most undoubtedly enjoy those blessings And all of them even Faith it self not being excepted do flow from Election and are bestowed upon the Elect because they are elected unto them for saith he God hath blessed us with all spiritual
his Office doth here in the third branch of this first part of the Chapter hold forth his main scope in all he hath spoken from ver 2. in an exhortation to courage or a disswasive from fainting and discouragement in their Christian course notwithstanding of his present sad sufferings who had preached the Gospel among them Which disswasive as it is most humbly and affectionatly propounded for the word rendred desire signifieth humbly to beg and intreat Act. 3. 2. and 12. 20. So it is most vehemently urged from three reasons 1. Because of the worth and dignity of his Apostolick Office spoken of in the preceeding verses and related unto here as one reason of the present disswasive in the illative particle wherefore 2. All his tribulations were in a special manner for them to wit not only for their confirmation and example but mainly because they were occasioned by his publick asserting the priviledges of the Gentiles by faith in Christ without circumcision Act. 22. 21 22. And thirdly they were not only profitable unto them in the former respects but also glorious and honourable in so far as God did herein shew how much He esteemed of them by sending His Apostles not only to preach unto them but also to confirm the Gospel by their sufferings and that hereby the glorious priviledges of the Gentiles as to their interest in Christ and all the blessings of the Covenant of Grace were asserted and confirmed in despite of the desperate rage and fury of the Jews Philip. 2. 17. Doct. 1. It is an ordinary evil incident even to those who have once made swift progresse in their Christian course to faint and relent in it so as to give way unto lukewarmnesse and coldrifenesse in stead of their former zeal and fervency Rev. 2. 4. to security and lazinesse in stead of former watchfulnesse and diligence Gal. 5. 7. to drouping discouragement and backwardnesse in stead of former courage and chearfulnesse Heb. 12. 12. for this is the evil of fainting which Paul did look upon as incident to those Ephesians and therefore disswadeth from it Wherefore I desire that ye faint not 2. As tribulation for the Gospel whether imminent or already lying on doth usually make those faint and turn remisse in their Christian course who have not timeously fore-casten trouble before it came Mark 4. 17. So when trouble and persecution befalleth the Ministers of Christ especially those who are primely instrumentall in the work of the Gospel then are the Lords people most apt to faint and be discouraged because that therein they do frequently with great anxiety and diffidence fore-cast irrepairable detriment to the work of God as if God could not find out other hands to carry on His work when such and such are laid aside for Paul fore-saw that his tribulation who having been such an eminent instrument in the work of the Gospel did now every day expect death at Rome would occasion their fainting and therefore he doth guard against it I desire that ye faint not at my tribulation 3. Affliction and tribulation for the Gospel is a triall not only to those who are under it but to others also who look on and ate in no lesse hazard to be thereby brangled in their confidence blunted in their zeal and rendered remisse in their former forewardness than the person himself who suffereth for Paul is more afraid of their fainting because of his trouble than of his own and therefore doth carefully guard against it I desire that ye faint not at my tribulation 4. It is not sufficient for a faithfull Minister that he labour earnestly to rouze up people from their naturall deadnesse and once engage them in the way of Christianity Eph. 5. 14. but he must also endeavour to keep them moving when they are so engaged forecasting wisely and labouring to remove carefully what offences and stumbling-blocks Satan and corrupt flesh may cast in their way to retard them in it or make them turn aside from it Thus Paul wisely foreseeth and carefully laboureth to remove that ground of stumbling and fainting which they were apt to take from his sufferings faint not at my tribulations 5. A faithfull Minister suffering for truth will not be so sollicitous for his own concernments relating to his outward estate as for the Church and people of God lest they be turned aside or made to faint by reason of his sufferings for Paul doth not so much desire that they would furnish him with things necessary in the prison or use means for his delivery from it as that they faint not at his tribulations 6. It is not sufficient that Ministers exoner themselves simply in holding forth to people their dutie unlesse they be vehemently serious in pressing upon them the practice of it and this especially in hard declining times wherein the dead and lukewarm affections of people use not to be easily wrought upon for Paul doth affectionately desire or humbly beg of them as the word signifieth that they would not faint 7. This may sufficiently guard the Lord's people from discouragement stumbling and heartlesse fainting notwithstanding the sad suffering lot which is sometimes measured out unto the Lords faithfull servants for the truths cause when they consider the excellent worth of truth and how those who suffer for it have not cast themselves without necessity upon their sufferings but were necessitated to meet with them in the way of their calling for from what Paul hath said formerly from ver 2. of his calling to preach the Gospel among the Gentiles and the worth of that message which he did carry and was the occasion of his sufferings he inferreth this disswasive Wherefore I desire that ye faint not at my tribulations 8. This may in reason prevent the fainting and stumbling of the Lords people at the contempt reproach and other hardships under which they who preach the Gospel do for the most part labour if they would seriously consider that all those sufferings are occasioned in a great part by them in so far as if it were not for respect to the souls of people Ministers might do much to shift the crosse as well as others for Paul laboureth to prevent their fainting and stumbling at his sufferings from that consideration faint not at my tribulations which are for you saith he implying if he had not preached the Gospel unto the Gentiles he might have been free from trouble 9. So honourable is it to suffer for Christ and truth that not only the persons themselves who suffer are thereby honoured Act. 5. 41. But also all such as have interest in them and especially the sufferings of a faithfull Minister are glorious and honourable unto his flock as testifying Gods high esteem of them in sending His servants to suffer for their good which ought in reason to prevent their fainting at his sufferings yea and make them glory in them and take encouragement from them for Paul sheweth his tribulation was their
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.
and Body as a Sacrifice by death upon the Crosse. The wrong was infinit Gen. 39. 9. and so must the price be even no lesse than the Bloud of God Act. 20. 28. Who gave himself for our sons 5. Such was the desire which Jesus Christ had to the salvation of lost sinners Prov. 8. 31. such was His care to perform what He had undertaken to the Father and what was fore-told of Him in Scripture Psal. 40. 7 8. that willingly and of His own accord without any constraint except that of love Joh. 15. 13. He did offer up himself a Sacrifice to satisfie provoked justice for He gave himself for our sins saith Paul 6. They for whom Christ did give Himself upon the Crosse are also delivered by Him from this present evil world which Christ doth not by taking them presently out of this world by death or otherwise Joh. 17. 15. But first by renewing their natures and so separating them from the condition of unregenerate men who are called the world 1 Joh. 15. 19. And secondly by guarding them against those baits and snares of sinfull temptations which are mainly prevalent in the men of this world 1 Joh. 2. 16. Thirdly by defending them so far as He seeth conducing for His own glory Psal. 76. 10. and their good Psal. 84. 11. from the malicious cruelty of wicked men of this world Psal. 105. 14. And lastly by taking them at the close of their time 2 Cor. 5. 1. from Earth to Heaven that they may be for ever with Himself Joh. 14. 3. for He gave himself that He might deliver us from this present world Doct. 7. So much do wickednesse and wicked men abound in the world Gen. 6. 5. so many are the snares and temptations to sin and wickednesse which are in it 1 Joh. 2. 16. so many also are the crosses and calamities which godly men may resolve to meet with while they are in the world Psal. 34. 19. that though the world simply in it self and as it speaketh our duration and abode in this life all the dayes of our appointed time be not evil but distinguished from evil Joh. 17. 15. Yet for those causes and in those respects the present world is an evil world for so it is here called 8. That any of lost mankind in whom by nature sin doth reign should have their natures renewed the power of sin in them mortified and so themselves delivered from this present evil world it was necessary that Christ should offer up Himself for as life eternal so also God's Image and Holinesse was forfeited by Adam's fall unto all his posterity 1 Cor. 15. 21. and so behoved to be purchased by Christ's death before ever we could attain unto it Heb. 9. 14. for saith the Apostle He gave himself that we might be delivered from this present evil world 9. This evil world wherein so much wickednesse so much misery and so many wicked men abound is but present not lasting transient not continuing it is hastening to its end Rom. 8. 19. and at last shall be consumed with fire 2 Pet. 3. 10. and a new World new Heavens and a new Earth are to succeed unto it wherein shall dwell righteousness 2 Pet. 3. 13. for he calleth this a present world importing that there is another to come 10. That Jesus Christ did offer up Himself in satisfaction to provoked Justice for the sins of the Elect was a thing decreed and appointed by the Father which as it speaketh the Fathers unspeakable love unto lost sinners Joh. 3. 16. so it sheweth the ground whereupon the satisfaction given by Christ is accepted for those who by faith lay hold on Him Joh. 6. 39 40. it was so transacted betwixt the Father and the Son even that He should give himself for our sins according to the will of God to wit the Father for when God is opposed to Christ then God signifieth the Father Yet so as the other two Persons of the Godhead are not excluded as is noted upon Ver. 1. Doct. 6. 11. By reason of this satisfaction given by Jesus Christ to provoked justice for our sins God who was before a consuming fire to sinners Heb. 12. 29. a strict sin-pursuing Judge Exod. 34. 7. becometh now our Father for justice being satisfied and that satisfaction laid hold upon by faith Rom. 5. 1. the enimity ceaseth and we become children yea heirs and joynt-heirs with Christ having received the Spirit of adoption whereby we cry Abba Father Rom. 8. 15 16 17. This is imported while it is said According to the will of God and our Father Vers. 5. To whom be glory for ever and ever Amen HEre is the close of the Salutation in which by holding forth his own practice for an example he comprehendeth the duty of the Redeemed they are to ascribe lasting glory and praise to God the Father for His good-will to this work of our Redemption by Jesus Christ. Doct. 1. As God in this great work of our Redemption by Jesus Christ hath made the glory of almost all His Attributes especially of His Justice as to Christ Rom. 8. 32. of His Mercy as to us Eph. 1. 7. and consequently of His infinit Wisdom 1 Tim. 1. 17. to kyth and shine forth So it ' is the duty of the Redeemed and such a duty as useth willingly to flow from the very making mention of that so excellent a Work in a heart duely affected with the worth thereof even to acknowledge that glory of His which is manifested therein and to wish that His glory may be set forth more and more both by our selves and others and this not only by speaking to the commendation of His Glory and Greatnesse Psal. 145. 5 6. but by making our whole life and conversation to be nothing else but a testimony of our thankfulnesse to Him 2 Cor. 5. 15. for the Apostle having mentioned that great Work ascribeth glory to God as God's due and his own duty To whom be glory 2. This duty of ascribing glory to God for the great and excellent work of our Redemption is such that it can never be sufficiently discharged there is no lesse required than a succession of Ages to Ages yea and Eternities leisure to ascribe glory to God for so much is imported while he saith To whom be Glory for ever and ever 3. The Glory of the Redeemer and of God who sent His Son to do that Work shall be the long-lasting and never-ending song of the Redeemed-ones through millions of imaginable ages even to all eternity so much doth the word rendered for ever and ever bear for it signifieth to ages of ages or innumerable ages 4. Our praise and thanksgiving to God must not be formal or verbal only Mat. 15. 8. but ought to be fervent and serious as proceeding from the most intimate affection of the heart Luk. 1. 46 47. signified by the word Amen that is Let it be so an earnest wish Vers. 6. I marvel that ye
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
22. 18. all Nations shall be blessed Fourthly The Blessings promised to Abraham's seed in the Covenant made by God with him were not only temporal carnal and appertaining to this life but heavenly and spiritual The former indeed were often inculcated upon the Ancient Church Deut. 28. 2 3 c. not as if these had been all or the main Blessings of the Covenant but as they were shadows only of things more heavenly Heb. 11. 14 15 16. for the Apostle explaineth one part at least of the Blessings promised to be Justification by Faith The Scripture foreseeing that God would justifie the Heathen by Faith saith In thee shall Nations be blessed Fifthly The man who is justified by Faith is a blessed man and there is no blessednesse under the Sun comparable unto this for a man to have his sin pardoned Psal. 32. 1. and the Righteousnesse of Christ imputed unto him and so to be placed in a state of favour with God for the Apostle expoundeth the Blessing promised by being justified The Scripture foreseeing that God would justifie the Heathen by Faith Sixthly This Promise made to Abraham containeth in it the summe of the Gospel to wit the glad tydings of all spiritual blessings and particularly of a free-gifted Righteousnesse purchased by Christ to be bestowed upon all who by Faith should be ingraffed in Christ and that the Gentiles should have accesse in the dayes of the Gospel to these Blessings among the rest for the Promise holdeth out all this and Paul calleth the revealing of this Promise the preaching of the Gospel The Scripture preached before the Gospel unto Abraham Seventhly The Gospel therefore is no new Doctrine but the same in substance with that which was taught to Abraham and to the Church under the Old Testament for saith he The Scripture preached before the Gospel unto Abraham Eightly Though the Gospel or glad tydings of Salvation was not unknown to the Ancient Church yet it was but a very small glimmering light which they had of it in comparison with what we do now enjoy all that Scripture recordeth Adam and the Patriarchs to have had of it was in that obscure Promise Gen. 3. 15. and all that Abraham had of it was in this Promise here mentioned which though it was much clearer than the former because the day-light of the Gospel under the New Testament was then drawing nearer yet it was far short in clearnesse and plainnesse of these Gospel-promises which we do now enjoy as Joh 3. 16. Scripture preached before the Gospel unto Abraham saying In thee shall all Nations be blessed Ninthly The blessing of Justification by Faith and of other spiritual favours promised to the Nations in Abraham was such as Abraham was not the author of it but a sharer in it with the rest of those to whom it was promised so he inferreth from the Blessing promised to Abraham That we are blessed with faithfull Abraham Doct. 5. Eminent Priviledges bestowed by God upon particular persons do not exempt them from walking to Heaven in the common path-way with others if so they look for it at all for Abraham though highly priviledged to be the father of Believers ver 7. in whom all Nations were to be blessed Gen. 12. 3. yet behoved to enjoy the Blessing not because of his own merit but freely and by Faith as well as others as is imported in the Epithet of Faithful given to Abraham We are blessed with faithful Abraham not with circumcised vertuous Abraham 6. God in bestowing of Blessings promised upon condition of Faith doth not so much look upon the greatnesse of Faith as the truth and sincerity of it for though every one who are of Faith believe not so strongly as Abraham did yet they are blessed with faithfull Abraham Vers. 10. For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them HEre is a third Argument to prove that we are justified by Faith and not by Works because they who seek to be justified by the works of the Law are under the curse of God and so not justified which he proveth because according to Scripture Deut. 27. 26. the Law pronounceth the curse upon every man who fulfilleth not the whole Law in every tittle or jot of it now he taketh it for granted that none fulfill the whole Law and so doth leave unto them to gather that the Law doth fasten the curse upon all who seek Justification by it Doct. 1. That Paul doth mean the Works not only of the Ceremonial Law but also of the Moral all alongs this dispute while he excludeth Works from being the cause of Justification appeareth from the Scripture here cited which is verified mainly in the Moral Law as it appeareth from these sins in particular against which the Levites were to denounce the curse all of them being transgressions of the Moral Law Deut. 27. 15 16 c. to the end For it is written Cursed is every one 2. Fallen man is so far from attaining to a state of favour with God and happinesse here or hereafter by any Works which he can do that when he hath done the utmost even of what his natural strength or renewed faculties of grace can reach if he seek to be justified by it he remaineth under God's curse and wrath notwithstanding of all for the Apostle affirmeth universally of all that are of the works of the Law that is who seek to be justified by works done in obedience to the Law for therein was the great controversie that they are under the curse 3. The cursed estate of man by nature through sin and misery together with that impossibility he lyeth under to be recovered from that wofull estate and to regain a state of favour with God by any work of righteousnesse which he doth is a thing known not by the discoursing of natural reason which being blind in the things of God cannot judge aright neither of its own misery nor of the way of recovery from it 1 Cor. 2. 14. The knowledge of those is borrowed from Scripture-light whose sentence alone is to be stood to in this matter hence Paul appealeth to Scripture for probation of what he hath herein affirmed For it is written saith he Cursed is every one 4. Every sin even the least as being a wrong done against God Iam. 2. 11. who is infinit in all His Attributes Job 11. 7 8 9. and a transgression of His holy and righteous Law 1 Joh. 3. 4. Rom. 7. 12. deserveth no lesse than that the curse of God should light upon the sinner under which curse is comprehended all the miseries of this life Lam. 3. 39. death it self Rom. 6. 23 and the pains of Hell for ever Mat. 25. 41 46 for so the Scripture cited affirmeth Cursed is every one that continueth not in all things that is
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
glory of his grace and therefore matter of praise for grace behoved to be manifested in His choosing of us when it is revealed otherwise He should not have taken a convenient mean for bringing about the intended end 4. That great and supream end which God intended most to be brought about by this eternal decree of Election and to which the other two ends formerly mentioned to wit the sanctification and glorification of the Elect are but subordinate means for bringing of it about was that hereby Men and Angels might see matter of praise and thanksgiving unto His rich mercy and free-grace and be excited to set forth the praises thereof accordingly not as if He stood in need to have His glory acknowledged or praised by creatures nor as if their praising of Him could adde any perfection to Him who was compleatly glorified in Himself from all eternity Joh. 17. 5. but He holdeth forth matter of His own praise that the Elect may be perfected in praising of Him for saith the Apostle God hath predestinated us to the praise of the glory of his grace 5. There ought to be a sweet concord and harmony betwixt a Ministers doctrine and practice his hand and tongue would joyntly preach and presse the same Truth for so his doctrine shall have greater weight with hearers when he doth commend and seal the truth of it by his own example and practice Thus Paul while he is pointing out the duty of the Elect to be the praising of God's glorious grace he himself is practising this duty for as is clear from ver 3. he is speaking all-alongs of this purpose by way of praise and thanksgiving to God 6. Though the Elect from all eternity are loved by God with His love of benevolence whereby he willed good unto them and decreed to bestow good upon them ver 4. Yet there is a love of complacency or delight in God whereby He not only willeth good unto the persons so beloved but accepteth of them acquiesceth in them as in His own children and friends reconciled to Him and delighteth Himself in His own graces bestowed upon them in which respect the Elect as being children of wrath by nature are not from eternity beloved of God nor accepted of by Him yea not before they be effectually called and reconciled to God through faith in Jesus Christ Heb. 11. 6 for Paul speaketh of Gods making us accepted and lovely or of His accepting us as of an action done in time Wherein He hath made us accepted in the Beleved 7. Whomsoever God hath elected before time those He accepteth of and is well pleased with in time both in their persons and actions if they be good having first made them lovely and fit to be accepted of by Him which He doth by working in them a conformity both as to their state and actions with the rule according to which He doth accept not the rule prescribed by the Law which requireth no lesse than a perfect and personall righteousnesse in order to our acceptation by God Gal. 3. 10. but the rule prescribed by the Gospel which admitteth the imputed righteousnesse of a cautioner in place of a perfect personal righteousnesse whereby our persons are accepted and made lovely to God Rom. 5. 19. and of sincerity in our actions in place of perfection whereby they are also accepted Psal. 119. 6. for saith Paul speaking of the Elect He hath made us accepted 8. That same grace free-favour and good-will which moved God to elect us before time moveth Him also to make us accepted lovely and well-pleasing to Himself and to accept of us in time whence it followeth that as the eternal decree of Election was most free and in nothing dependent on our works So that work of God whereby He draweth souls out of nature cloatheth them with Christ's righteousnesse and bestoweth grace upon them is wholly free also as to us and cometh only from His most free grace without respect had to any worth of ours for saith he Wherein or in which grace whereof he spoke formerly as the fountain-cause of Election He hath made us accepted 9. Christ is beloved and accepted by the Father being considered even as Mediator in so far as that He was sent and intrusted by the Father to discharge that office Joh. 5. 30. and carryed Himself in the discharge of it according to what was enjoyned by the Father Heb. 10. 7. and did finish all in order to the redemption of the Elect which He had undertaken to the Father Joh. 19. 30. for the Apostle speaking of Christ as Mediator calleth Him Beloved He hath made us accepted in the Beloved 10. Christ as Mediator is so much beloved of the Father That all the Elect being once effectually called are made lovely and acceptable to God through Him Neither doth God accept of the persons or actions of any but through Him who is Jehovah our righteousnesse Jer. 23. 6. and being laid hold upon by faith we who are in our selves unrighteous are made righteous 2 Cor. 5. 21. and the sinfull failings of our best actions hid and covered in Him So that both our persons and actions are accepted For he hath made us accepted in the Beloved 11. God's free-grace and Christ's merit are no wayes inconsistent but do well agree together as the procuring causes of our acceptation and reconciliation with God for though Christ hath purchased a state of favour and friendship unto us by the payment of an equivalent price yet all cometh from grace unto us in so far as it was grace in God that made him give his Son to die for us Joh. 3. 16. So it was grace in Christ that made him undertake to die in our place Joh. 10. 18. And it is no lesse of free-grace that the price payed by Him is accepted of in our name Joh. 33. 24. for the Apostle doth mention grace and Christ's merit as the joynt causes of our being accepted Wherein or in which grace he hath made us accepted in the Beloved Vers. 7. In whom we have redemption through his bloud the forgiveness of sins according to the riches of his grace THe Apostle having already spoken of those spiritual blessings mentioned ver 3. as they were prepared and appointed for Believers in God's eternal decree of Election doth now speak of them as they were purchased by Christ in that great and marvellous work of redemption by shewing first That Jesus Christ hath given a ransom even his own bloud in satisfaction to divine justice for our wrongs whence floweth our redemption from sin Satan and God's wrath which is begun here Rom. 6. 22. and shall be compleated hereafter at the last day Rom. 8. 23. Secondly he explaineth this great benefit of redemption by the forgivenesse of our sins in justification which is an effect of redemption as redemption is taken for the laying down of the price by Christ and a principal part of redemption as it speaketh our actual delivery
for the word signifieth to obtain an inheritance by loâ— in allusion to the division of the land of Canaan among the Tribes which was by lot Josh. 14. 2. Secondly he sheweth the reason why they had obtained this inheritance not their own worth but because God had predestinated them to it in His unchangeable decree of Election and withall doth clear that God did call them freely and according to His purpose to the enjoying of this inheritance because He worketh all things according to his most wise and free purpose and therefore this also ver 11. And thirdly he expresseth the end which the Lord proposed to Himself in calling them to enjoy this inheritance even that thereby His glorious Attributes manifested in that work might be acknowledged and praised especially by them whom He had called whom he describeth from this that they were the first who trusted or hoped in Christ for as the Gospel was first preached among the Jews Mat. 10. 6. Act. 13. 46. so many among them did imbrace the Gospel and were converted by it at the first and before there were any considerable number of Converts among the Gentiles ver 12. From Vers. 11. Learn 1. It is the duty of Christian Ministers as to preach sound doctrine so to make prudent application thereof to the several sorts and conditions of hearers for the life of preaching is impertinent and lively application in so far as if the Worâ— be left unapplyed by the Preacher People will either not apply it at all or otherwise misapply it by taking to themselves that which belongeth not to them therefore the Apostle having spoken of the freedom of Gods grace towards all the Elect in general doth make particular instance of the freedom of it first in the Jews here and next in the Gentiles ver 13 14. In whom also we have obtained 2. As Believers are God's portion and part of the world even the lot of His inheritance so they do obtain from Him a lot and share in an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for them 1 Pet. 1. 4. for the word rendred we have obtained an inheritance may either signifie that they were taken for a lot and inheritance passively or that they had gotten a lot and inheritance actively 3. Every Believer hath already obtained this glorious excellent and heavenly inheritance though not in personal compleat possession 2 Cor. 5. 6. yet by right Joh. 3. 16. in begun possession Joh. 17. 2 3. and by compleat possession in their head Christ Eph. 2. 6. for the Apostle speaketh in the by past time We have obtained an inheritance 4. This heavenly inheritance doth come to believers not by their own merit or worth but freely and without their deserving or choice as those things which come by lot All the causes bringing it about whether God's eternall electing love or Christ's merit and the application of it are free as to us and were set on work without any active influence as from us for as we shew the word signifieth to obtain by lot and therefore freely We have obtained an inheritance 5. Jesus Christ the Mediator is that person in whom Believers have this heavenly inheritance as they have all their other spiritual blessings leading to heaven in Him so also heaven it self He hath purchased it Heb. 9. 12. He maketh us lay hold upon it by faith when it is offered in the promise Joh. 12. 32. we must be in Him before we get a right to it and therefore He is the way to heaven Joh. 14. 6. He hath taken possession of heaven in our name as our Atturney Joh. 14. 2 3. for saith he In whom which relateth to Christ we have obtained an inheritance 6. Those who seem the worthiest people of any other do come to heaven no other way than the most unworthy that is freely and as it were by lot for he saith We also that is even we Jews who might seem to have somewhat whereon to rely in our selves have obtained an inheritance freely 7. As none come to heaven but such as are from eternity predestinated to it by God So all those things whether they be mercies Gen. 50. 20. or crosses Amos. 3. -6. which come as it were by chance to us or without our foresight are well foreseen and wisely ordered by God for he mentioneth Predestination and God's purpose to bestow this inheritance which came to them as it were by lot and without their foresight We have obtained an inheritance being predestinated according to the purpose 8. The providence of God is extended to all things whatsomever neither is there any thing which falleth not under His efficacious working He not only gave a being unto all things created at the beginning Gen. 1. 1. but doth continue them in their being Heb. 1. 3. and concurreth with all the second causes in their working Act. 17. 28. yet so as God is not the author of sin because though the real action to which sin adhereth be from God Joh 1. -21. yet the deformity of that action in so far as it is a transgression of the Law seing it is not a real being but a deficiency from being no real effect but a defect Therefore it is not from God but from the sinner only for saith he speaking of God Who worketh all things which cannot be restricted to the fore-mentioned blessings but must be extended to all things whatsoever seing it is clear the Apostle doth argue from the general to the particular He worketh all things so and therefore those things also 9. As God is an absolute worker soveraign Lord of all His actions and bound to give a reason unto none for what He doth His will being His only rule by which He worketh So His will is alwayes joyned with and founded upon the light of counsel and wisdom and therefore He can will nothing but what is equitable and just for the Apostle holdeth forth those two principles from which God's working doth flow infinit wisdom pointed at in the word counsel and absolute freedom and soveraignity over His actions pointed at in the word will Who worketh all things according to the counsel of his will 10. As God doth in time work all things so from all eternity by the most wise and holy counsel of his will He hath ordained whatever cometh to passe Yet so as violence is not thereby offered to the will of the creatures nor the liberty of second causes especially of the wills of men and Angels taken away but rather established Act. 2. 23. and 4. 27 28. for saith he Who worketh all things according to the counsel of his will that is as He hath most wisely and freely decreed 11. Though counsel and advice be ascribed to God in his decrees and works in so far as there is nothing willed or wrought by Him but what is well wisely and most righteously done yet we would advert lest we attribute to God upon
to a stately edifice founded upon Christ ver 20 21. And shewing they were a part of this building ver 22. Vers. 1. ANd you hath He quickened who were dead in trespasses and sins THe Apostle being yet further to establish those Ephesians in the doctrine of salvation by free grace in Christ and for this end to set forth the happinesse of that estate in which free grace had placed them sheweth the misery of their former estate before conversion even that they were dead not naturally but spiritually there being nothing of that spiritual life in them which consisteth in the union of the soul with God Joh. 5. 40. and in a vertue and power of the soul flowing from this union to do those things which are spiritually good and acceptable unto God Joh. 15. 5. even as the natural life consisteth in the union of the soul with the body whereby the man is inabled to move speak and do such other actions as are competent to that life so that their spiritual deadnesse doth speak a separation from God Psal 53. 3. and total inability to do any thing which is spiritually good Rom. 8 7. The efficient and formall cause of which death he sheweth to have been their sins and trespasses whereby under two words used indifferently in Scripture to expresse one and the same thing and both of them in the plural number is set forth the multitude of sins under which they lay in this their dead condition as their original sin their actual sins sins of omission commission and especially their manifold idolatries which are chiefly pointed at as those sins wherein not only the Ephesians but the world in general did wallow before Christ came in the flesh Act. 17. 29 30. Hence Learn 1. It is not sufficient that the Servants of Jesus Christ do only preach priviledges and hold-forth unto Believers that happy estate unto which they are lifted-up through Christ It is necessary also that joyntly herewith they be calling them to minde their wofull miserable and lost estate by nature that the one being set foregainst the other both may more clearly appear in their own colours and that those dangerous rocks of growing vain because of what they now are 2 Cor. 12. 7. and of turning discouraged and diffident because of what they once were Psal. 25. 7. may be eschewed for the Apostle in the preceeding chapter having spoken much of those high priviledges unto which the Ephesians were advanced by Christ he doth here minde them of that miserable state wherein God found them And you who were dead in sins and trespasses 2. There is nothing contributeth more to commend the doctrine of free grace to peoples consciences and so to commend it as to make them closely adhere unto it both in profession and practice than the serious perpending of mans wofull and altogether hopelesse estate by nature This alone would do much to scatter all that mist whereby humane reason doth obscure the beauty of this truth by extolling man's free will as a co-worker with grace Rom. 3. 19 20. and would necessitate the lost sinner to imbrace it and to venture his otherwise hopelesse salvation upon it 1 Tim. 1. 15. for this is the Apostle's scope through this whole Chapter even from the consideration of the wofull estate of those Ephesians before conversion to illustrate this doctrine of salvation by free grace and to confirm them in it And you who were dead in sins and trespasses 3. Believers in Jesus Christ are not to look upon their lost and miserable estate by nature separately and apart from but joyntly with God's free grace and mercy which hath delivered them from that misery for otherwise the thoughts of sin and misery may if God should give way swallow them up Mat. 27. 4 5. Hence is it the Apostle hath so contrived his discourse here that all-alongs while he speaketh of their misery in the first three verses the mind of the Reader is kept in suspense without coming to the perfect close of a sentence untill God's mercy in their delivery from this misery be mentioned ver 5. for the Original hath not these words he hath quickened in this verse but the Translators have taken them from ver 5. to make up the sense without suspending the Reader so long untill he should find them in their own proper place And you who were dead c. 4. Every man by nature and before conversion is dead not to sin for that is proper to the Regenerate only See Rom. 6. 2. where the grammatical construction is the same in the Original with that which is here only the sense is much different but in sin whereby he is wholly deprived of all ability and power to convert himself Rom. 9. 16. or to do any thing which is spiritually good Rom. 8. 7. for while he saith the Ephesians were dead in sins before God did quicken them he speaketh of a thing common to them with others and therefore he reckoneth himself and the other believing Jews with them ver 3. And you who were dead in sins 5. As the fountain-fountain-cause of this spiritual death was Adam's sin in whom all have sinned Rom. 5. 12. through the merit of whose sin imputed to us we are deprived of original righteousness Rom. 7. 18. and a perverse inclination unto all evil hath come in its place Gen. 6. 5. So every mans own particular actual sins do lay him lower under this state of death and make his delivery from it more difficult Jer. 13. 23. for saith he Ye were dead in sins and trespasses under which are comprehended as we shew both their original and actual sins Vers. 2. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now worketh in the children of disobedience HE proveth they were thus dead in sins and trespasses from their walking in and making a daily trade of sin without striving against it or any through remorse for it which wofull walk of theirs he doth illustrate from two guides which they followed and by which they were carried-on and incouraged in their sinfull course The first was the universal corrupt course and custom of the world that is of wicked men in the world Psal. 17. 14. in all ages which had become a Law for them to walk by The second guide was Satan who is here called a prince not only because there being a number of those unclean spirits they are joyned as one politick body among themselves under one who is as prince and head of the rest Mat. 12. 24. and 25. 41. but also and mainly because of that power which all the Devils and chiefly their head and prince have over wicked men in the world Joh. 14. 30. 2 Cor. 4 4. even over the children of disobedience which princely power of his is described from the place where by God's permission he doth exercise it to wit the
also the words rendred the spirit which worketh may relate either to his nature as being spiritual or to his way of working while he tempteth to wit by way of inspiration and a kind of breathing the words may be so constructed as to bear either though the first be mainly intended The spirit that now worketh or his spirit now working 10. Though there have been and yet are some fair flourishes of prais-worthy vertues and actions seemingly good in men unrenewed Rom. 2. 14. yet every unrenewed man and chiefly those who are come to age and understanding are very slaves to sin and so addicted to the actual service though not of all and every sin in particular for that were impossible yet of some one idol or other whether of their pleasure profit or credit that they cannot but go on in the service of it without all possibility of being reclaimed by any created strength for so much is implyed while unregenerate men are called children of disobedience that is men addicted and given over to disobedience so that they cannot be perswaded to relinquish it 11. Satan's way of working in and with obstinate godlesse sinners is most efficacious and powerfull he cannot indeed work any change upon the will by creating new principles or habits in it which before were not as God doth Jer. 31. 33. but he can not only tempt to sin by propounding aluring baits and objects to the outward senses or inward fansie which he may do to any man whether good or bad 2 Sam. 11. 2. but also when God judicially giveth over a sinner unto Satan withdrawing even His restraining grace from him Then doth Satan multiply his temptations without any intermission useth the utmost of created endeavours whereby and through God's up-giving the sinner formerly mentioned and because of the seed and root of all sin which is in the sinner by nature there is no sort of wickednesse unto the acting whereof Satan will not get him willingly driven and carried for saith he The spirit which now that is even in the mean time constantly and without intermitting the shortest moment or now worketh in the children of disobedience the word doth signifie to work with pith and efficacy 12. Though even the godly are not free from being tempted by Satan yea nor yet from yeelding sometimes to his temptations 1 Chron. 21. 1 2. yet he doth not work efficaciously in them and so as is described in the former Doctrine for he astricteth this way of Satans working to unregenerate men The spirit that now worketh in the children of disobedience Vers. 3. Among whom also we had all our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others THe Apostle doth now apply this Doctrine to the Jews of whom he himself was one and therefore he designeth them by the pronoun We and affirmeth them to have been before conversion equally miserable with the Gentiles In doing whereof and that he may more fully explain this Doctrine of man's misery he sheweth first That even they had their conversation among those children of disobedience as being no lesse obstinately rebellious against God than the disobedient Gentiles following the lusts or the first motions and sudden flashes of their inbred corruption here called flesh which flowing from Adams first sin hath infected his whole posterity Christ alone excepted 2 Cor. 5-21 and seated it self in all the powers and faculties of their souls and bodies even the understanding and will not being excepted Rom. 8. 7. Col. 2. -18. for so is the word flesh usually taken in the New Testament Joh. 3. 6. Gal. 5. 13 16. Now all corruption and sin even that which is in the mind is called flesh because it is conveyed by fleshly generation Joh. 3. 6. the fleshly members of the body are the instruments whereby all is executed Rom. 6. 19. and every sin draweth the man from God to things earthly and fleshly Secondly he subdivideth this inbred corruption of their natures into two heads first the flesh particularly so called whereby as it is distinguished from flesh before mentioned and opposed to the mind spoken of afterwards must be meaned that corruption which is seated in the inferiour part of the soul to wit the sensual appetite and next the mind whereby is meaned the most noble faculties of the soul to wit the will and understanding in so far as they are also corrupted Concerning both which he affirmeth that even the Jews in their unconverted state were fulfilling their wills and desires by which desires of the flesh as they are distinguished from the lusts of the flesh formerly mentioned are meaned their deliberate and fixed resolution to follow those lusts and suggestions of corrupt flesh which accordingly he sheweth they did fulfill and accomplish to the utmost And thirdly he pointeth at the root and fountain-fountain-cause of this their miserable slavery and subjection to sin in the lusts and desires therof even their natural sin and misery whereby they were from nature that is from their very cradle birth and conception children of wrath as being by reason of their original sin lyable to the stroke of God's eternal wrath and as much lyable to it as the Gentiles were Doct. 1. There is not any piece of a Minister's task wherein he hath more need of a spirit of wisdom and impartiality than when he is about the reproof of sin and the discovery of peoples vilenesse by reason of their wickednesse lest if herein he respect persons those whom he reflects upon most be irritate as conceiving themselves to be unequally dealt with and lest others to whom he doth apply that convincing doctrine neither so directly nor with such an edge and vehemencie be puft up in their own conceit above others for the Apostle holdeth-forth the rest of what he hath to speak upon this subject of mans misery by nature in the person of the Jews lest either the Gentiles had been irritated or the Jews puffed up Among whom we all also bad our conversation 2. Whatever differences may be among unregenerate men as to things civil externals in Religion or the particular sins unto which they are inslaved yet all of them are alike vile in God's sight children of disobedience in whom Satan ruleth and worketh in so far as they are all walking in the lusts of the flesh following inbred corruption as their guide and obeying it in some one or other of its lusts for though there was neither civil commerce nor religious fellowship betwixt the Jews and Gentiles Joh. 4. 9. though the Jews had many external religious priviledges which the Gentiles did want Rom. 9. 4 5. and though some both of Jews and Gentiles were not enslaved to such vile and fleshly lusts as others were Phil. 3. -6. yet Paul pronounces of himself and all of them that they were children of disobedience because one way
be totally exstinct but was to be preached believed and obeyed in some 〈…〉 es at least of the world throughout all ages to the worlds end for the Apostle sheweth it was Gods design to have the exceeding riches of His grace shown forth in all succeeding ages and generations that in the ages to come he might shew 5. Gods bypast dealing whether in mercy or judgement 1 Corinth 10 6. are speaking lessons unto those who are in the ages following as holding forth both matter of praise unto God manifested in those Psal. 136. 10 c. as also matter of instruction in our duty to us 1 Cor. 10. 6. So that the after-ages in this respect are better ages than the former in so far as the latter have the advantage of those examples in the former ages which they themselves did want for the Apostle sheweth the benefit of God's gr 〈…〉 ious dealing with Believers in the present age should accresce unto the following ages That in the ages to come he might shew the exceeding riches of his grace 6. As all those benefits which come to Believers do flow from the kindnesse of God or His native willingnesse to imploy what goodnesse is in Him for the good of His creatures So though the effects of His generall kindnesse and benevolence which are common to all the creatures Psal. 145. 9. do flow from God as Creator in the channel of common providence Psal. 104. 28. yet the effects of His speciall kindnesse and such as relate to life and godlinesse do all of them flow from God as reconciled through Christ and are convoyed through the conduit of Christs merit and intercession for the Apostle summing up all these saving benefits together with the way how they are convoyed he saith In his kindnesse towards us through Christ Jesus 7. The lively and serious consideration of those excellent benefits flowing from Gods mercy grace goodwill and bounty together with the consideration of the vileness and wretchednesse of those upon whom those excellent benefits are bestowed and of the way which infinit Wisdom set on work by eternal love hath found out for convoying those so excellent mercies to such base and unworthy objects even the incarnation obedience sufferings and high exaltation of Jesus Christ I say it is the consideration of all those joyntly which tendeth to set forth most convincingly how exceedingly gracious God is for the Apostle sheweth this convincing evidence doth lye in those three first in his kindnesse secondly towards us thirdly through Jesus Christ. Vers. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God THe Apostle Fourthly While he giveth a reason of what is said ver 7. as appeareth by the causall particle for doth sum up all which hath been spoken from ver 4. in this one comprehensive proposition that their compleat salvation from the first step unto the last did flow from Gods grace and favour for by grace here must be meaned Gods free favour and grace in him not the effects of this grace good works or grace inherent in us for those are expresly excluded ver 9. and withall that they were so saved by grace as faith was not excluded This grace of faith being the hand or instrument whereby we lay hold upon and apply to our selves Jesus Christ and His righteousnesse offered freely in the Gospel in order to our salvation Rom. 3. 25. And Secondly Because the establishing of them in this truth is his main scope through the whole first part of the Epistle therefore he doth here not only explain in what sense salvation doth flow from grace but also doth expresly confirm it by arguments First by removing all things in generall which could be called theirs whether prerogative priviledge naturall or acquired worth from being the meritorious procuring cause of their salvation or of any part of it the truth whereof is more than evident from what is said of their spirituall death in sins and trespasses ver 1 2 3. and therefore he needeth not bring any new argument to prove it Secondly by asserting from that same ground that their salvation was Gods gift and therefore it behoved to be free and of grace else it could not be a gift Doct. 1. Though the ascribing of salvation unto works is not wholly inconsistent with and destructive of Gods grace from having any influence upon salvation seing Adam's salvation even according to the tenor of the Covenant of works had been also of grace in some respect it being of grace that God did enter any Covenant with man at all and of grace also that He did accept even of mans perfect obedience so as upon his performance of it to make him sure of eternall life yet the ascribing of salvation or any part of it unto the merit or worth of works doth obscure and is inconsistent with that exceeding riches of grace which God intendeth to set forth by that way of salvation which is propounded in the Covenant of Grace for the Apostle being here to prove that Gods way of saving those Ephesians was a fit mean to set forth the exceeding riches of His grace giveth this for a reason even that their salvation did flow only from grace and from nothing in themselves nor any work of theirs So that if it did not flow only from grace and from nothing in themselves it could not demonstrate those exceeding riches of His grace for saith he ye are saved by grace and that not of your selves not of works 2. Whatever differences may be among severall persons in other things yet all come of Adam by ordinary generation are equall as in their common misery by nature so in the way of their delivery from that misery by free grace through a Redeemer there being no other name under Heaven given among men whereby we can be saved but the name of Jesus Act. 4. 12. for therefore doth the Apostle so frequently change the person in this first part of the Chapter while he sometimes speaketh of the Ephesians and Gentiles alone in the second person as ver 1. sometimes of himself and of the Jews with them in the first person as ver 5 6. not as if some part of the purpose did belong only to the one alone and some part of it unto both joyntly for in one and the same purpose he changeth the person as while he giveth a reason in this verse of what he spoke ver 7. but rather to shew that the purpose here insisted on which is mans misery by nature and their delivery from that misery by free grace and Christ doth belong equally to Jew and Gentile and therefore he standeth not much to which of them he doth speak for by grace are ye saved saith he 3. As Believers are in some sense already saved not only because they have salvation begun in their new birth which is a passing from death unto life 1 Joh. 3. 14. but also they
other things Gen. 4. 21 22. yet in those things they were altogether vain and wilde Rom. 1. 21. And secondly that they were estranged from and wholly destitute of the life of God or that spirituall life begun in regeneration Joh. 3. 3. and consisting in the saving knowledge of God and the severall pieces of Gods image Col. 3. 10. called the life of God because not only God is the author of it as He is of our naturall life but also it floweth both in its being and operation from the gracious presence of God dwelling in us by His Spirit Gal. 2. 20. And thirdly he sheweth that the cause of those former two was their ignorance of God and of those things belonging to the worship of God and their own salvation to wit both simple ignorance or want of the knowledge of those things which ignorance is in all by nature and ignorance affected and delighted in whereby the things of God are judged foolishnesse 1 Cor. 2. 14. from which ignorance of theirs did flow a further degree of darknesse in the understanding and of alienation from the life of God than what was naturall unto them And fourthly that this their ignorance with both the forementioned effects did flow from their blindnesse or rather as the Originall doth read hardnesse of heart whereby their heart or that part of the soul which chooseth and refuseth good or evil did obstinately and against all means used to the contrary refuse the light of God which was proffered unto them and were wholly inflexible to good being obdured and hardened not only naturally from their birth Psal. 51. 5. but also voluntarily by themselves Exod. 8. 15. and judicially by God Exod. 9. 12. Doct. 1. That the vileness of sin may be sufficiently seen and so as we may abhor and detest it it is not sufficient to take a general view of it and in the bulk except we also dive into the particular branches pieces and degrees of it and by ripping up the womb of that abominable monster look upon the vile intrals of it that so we may be made to detest and hate it with a perfect hatred for therefore Paul being to deterre these Ephesians from walking as the Gentiles doth not only give a brief sum of their wickednesse in the bulk ver 17. but also here and ver 19. doth more distinctly lay open the several branches and degrees of it Having the understanding darkned c. 2. Man considered in his natural state is so vile and loathsom by reason of sin that being rightly anatomized and deciphered there is nothing to be seen in him but what may make himself and others to abhor him there being no part of him neither in soul nor body free from those wounds bruises and putrifying sores which sin hath brought upon him as appeareth by this discovery which in these two verses the Spirit of God by Paul maketh of him his understanding is darkned his heart hardned his conscience past feeling c. for he speaketh this of all the Gentiles who were not yet converted and consequently of all men in their unrenewed state and though all such have not arrived at the utmost height of that wickednesse which some of those expressions hold forth yet that vain mind spoken of ver 17 which is the root of all the rest is in every unrenewed man 1 Cor. 2. 14. and every such man is posting towards all that wickednesse here expressed yea and would arrive at the utmost height of all if restraining grace did not hinder him Gen. 20. 6. and therefore in Gods sight he may be justly charged with all having the understanding darkned c. 3. As every man by nature is wholly unskilfull to discern the things of God or to improve those lurking principles of the knowledge of a Godhead and of right and wrong remaining after the fall Rom. 1. 20. by drawing solid conclusions from them for rules to direct him in the matter of worship and walking in the way to salvation So this unskilfulnesse and darknesse of his doth daily increase and the longer he liveth and exerciseth himself in finding out what is right and acceptable to God in those things by the direction and guidance of his natural light only he is the further from the mark for he speaketh of a further darkening of their understanding than what was naturall to them even that which did flow from ignorance and hardnesse of heart as is clear from the construction of the words Having their understanding darkened through the ignorance that is in them 4. As all men did once in their common root and first father Adam partake of the life of God consisting in Gods image Eccles. 7. 29. and are now by Adams fall from their very conception and birth deprived of it Rom. 5. 12 13 14. So the longer they live in their unrenewed state they are the more estranged from it while every sin they commit doth make them in a further degree uncapable of it for he speaketh of a further degree of alienation from the life of God than what was naturall to them even that which was afterward contracted by their ignorance and hardnesse of heart Being alienated from the life of God through the ignorance that is in them 5. Hardnesse of heart is a wofull evil and the root and fountain of severall other evils in so far as when a man doth obstinatley refuse light and walketh contrary to light and so hardeneth his heart to do mischief he thereby provoketh the Lord to give him over to ignorance and to lose the small measure of knowledge which he formerly had Rom. 1. 28. And thus hardnesse is the cause of ignorance and being thus both hardned in heart and blinded in mind he is further removed and estranged from the life of God which consisteth in the saving knowledge of God in Christ Joh. 17. 3. and his understanding and reason rendered more dark and unskilfull to find out what is truth or errour right or wrong the common principles which were left in him after the fall concerning those things being now through a continued custome of obstinacie in sin almost wholly obliterated and blotted out for if we look exactly to the construction of the words we will find that the blindnesse or hardnesse of their hearts is mentioned as the cause of that ignorance which was in them and both hardnesse and ignorance as the cause of their alienation from the life of God and the darkning of their understandings Vers. 19. Who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness HE doth here set forth some other and those higher branches and degrees of their impiety profanity and godlesse conversation which did follow upon and flow from the former As 1. They had lost all remorse of conscience fear of Gods judgement and so did sin without inward check or challenge And secondly which followed upon the former they gave themselves with
Christs Ministers to presse upon the Lords people the mortification of sin or conscience-making of the duties of holinesse in the generall but seing people are apt to think that an sleight performance or faint endeavours are sufficient obedience to these generall exhortations therefore Ministers must condescend upon some particular vices chiefly such as are most commonly practised in the place where they are and some particular vertues which are most ordinarily sleighted pressing upon the Lords people to evidence their renovation by abstinence from the former and practising of the latter for Paul having indirectly at least exhorted them to put off the old man ver 22. and put on the new ver 24. doth now fall upon some particular vices and vertues dehorting from the one and exhorting to the other Wherefore putting away lying 2. There is no sin more unseemly in a Christian and more inconsistent with grace than the sin of lying there being no sin that maketh a man more like the devil Joh. 8. 44. more abominable to God Prov. 6. 16 17. nor more shamefull in the eyes of men so that even they who are most guilty of it cannot endure to be charged with it no sin more hurtful to the sinner as making him to be trusted by none and no sin which tendeth more to the utter overthrow of all humane societie fidelity and trust among men being that which maketh any society comfortable for the Apostle dehorteth from lying upon the ground of their putting on the new man as is implied in the illative particle Wherefore Wherefore putting away lying 3. As all kind of lying is intrinsically sin and to be avoided whether the pernicious officious or sporting lie See upon Col. 3. 8 9 doct 10. So there is no person of whatsoever rank whether rich or poor to whom God giveth any dispensation to lie or speak contrary to truth for he saith indefinitly putting away lying and speak every man truth without exception 4. Though we are not bound to speak all the truth and at all times and to every person but in some cases may and ought conceal somewhat of it Luk. 9. 21. 1 Sam. 16. 2. yet when we speak we are to speak nothing but truth and that without mentall reservation of any part of the purpose without which the rest which is spoken would not be truth but a lie for though it be sufficient for a man to think what is truth and not expresse it when he is speaking or meditating with himself yet he is to speak truth if so he speak at all when he speaketh with his neighbour speak every man truth with his neighbour saith he 5. This is a generall rule to be observed for the right understanding of divine precepts that where a sin is forbidden the contrary duty is also commanded and where a duty is commanded the contrary sin is also forbidden for the Apostle expounding here the ninth command doth not only exhort to lay aside lying but also to speak every man the truth with his neighbour 6. Though it be sinfull to lie and speak untruth unto any even to an infidel Ezek. 17. 16. yet it is more sinfull and most odious for Believers and Professors of the same faith because of their nearer bonds and relations to lie unto and deceive one another for so much the Apostles reason here used which is astricted only to such doth teach for we are members one of another saith he 7. It is not sufficient that a man abstain from lying and endeavour to speak truth with his neighbour from a motive of self-advantage and interest as knowing his doing otherwise would tend both to his losse and shame but he ought to be acted herein from a principle of love towards those with whom he speaketh chiefly if he conceive them to be Believers as to members of that same body for whose advantage and preservation especially he is bound to lay out himself in his place and station so far must he be from seeking to undermine them or deceive them for Paul will have them to put away lying and to speak the truth for this reason that they were all members one of another Vers. 26. Be ye angry and sin not let not the sun go down upon your wrath HE exhorteth them next to restrain and moderate their anger forbidden in the sixth command And 1. he as it were giveth them way to be angry sometimes and in some cases 2. He disswadeth them from sinfull anger or any unjust desire of revenge which is when anger is kindled rashly Prov. 14. 17. for no cause Matth. 5. 22. or a very light one 1 Cor. 13. 5 or when it exceedeth the just bounds Gen. 49. 7. And 3. if their anger at any time should exceed bounds and turn to wrath or bitternesse of spirit he exhorteth them to suppresse it speedily even before the Sun go down not cherishing that ill or for bearing themselves in it for the space of one night Doct. 1. Seing anger is a naturall affection planted in our first parents at the first creation yea and also was found in Christ Himself who was without sin Mark 3. 5. therefore it is not in it self a sin nor alwayes sinfull but as it is in its own nature indifferent and becometh good or evil according to the grounds causes objects and ends of it So it is sometimes and in some cases a necessary duty for a Christian to be angry to wit when anger floweth from zeal to Gods glory Joh. 2. 15. with 17. and love to our brother Prov. 13. 24. and when it is conceived upon just and weighty causes such chiefly as Gods dishonour whether by our own sins 2 Cor. 7. 11. or the sins of others Exod. 32. 19. when it is incensed not so much against the person of our brother as against his sin and therefore against that sin in our selves as much as in others Matth. 7. 5. when it doth not hinder other duties of love which we owe to the person whom we are angry with Exod. 32. 19. with 32. neither doth mar our accesse to God in prayer 1 Tim. 2. 8. and when we go not without the compasse of our calling by giving way to private revenge in the accomplishment of our anger Luke 9. 54. 55. In those cases anger is praise-worthy and commendable for the Apostle giveth way to anger yea after a sort commandeth it to wit in those cases be ye angry saith he 2. As there is an easie and ready passage from what is moderation in our naturall affections of joy fear grief desire and therefore lawfull and in some cases necessary to what is excesse and therefore sinfull Psal. 2. -11 So this doth chiefly hold in the affection of anger it being most difficile to keep a measure and not to exceed by transgressing some one or other of the fore-mentioned limitations of just anger when it is once given way to for therefore doth he add this necessary caution Be angry but sin
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
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.