Church of Christ is a thing which ought to be prized by us highly and sought after earnestly and so much as there is nothing in our power which we ought not to bestow upon it and dispense with for the acquiring and maintaining of it for so much was it prized by Christ that He gave his own life to procure it and did beat down all His own Ordinances which stood in the way of it He even abolished in His flesh the Law of Commandments contained in Ordinances for to make of twain one new man 2. There are no divisions more hardly curable than those which are about the Religion and Worship of God in so far as they engage not only the credit but also the consciences of the divided parties hence one party so engaged doth pursue what they maintain as that wherein Gods honour and their own salvation are most nearly concerned and doth look upon the other party as an adversary in so far at least to both of those for the Apostle speaking of Christs uniting the Jew and Gentile in one Church and Religion maketh use of a word which sheweth this was a task of no small difficulty even such that no lesse than creating power was required to it while he saith for to make in Himself the word signifieth to creat in Himself of twain one new man 3. So strict and near is that conjunction and union which is especially among true believers in the Church that all of them how far soever dispersed through the world do yet make up but one man and one body as being all whatever be their other differences most strictly united as members unto one head Christ 1 Cor. 12. 27. and animated as to the inward man by the same Spirit of God residing and acting in them Rom. 8. 9. for the Apostle sheweth that all of them whether Jew or Gentile were made not only one people one nation one family but one new man For to make of twain one new man 4. As the essentiall unity of the invisible Church without which the Church could not be a Church doth of necessity depend upon and flow from that union which every particular member hath with Christ as Head seing the grace of love whereby they are knit one to another Col. 3. 14 doth flow from faith Gal. 5. -6. whereby they are united to Him Eph. 3. 17. So the more our union with Christ is improved unto the keeping of constant communion and fellowship with Him the more will be attained unto of harmonious walking among our selves suitable unto that essentiall union which is in the Church of Christ for the Apostle maketh the conjunction of Jews and Gentiles in one Church to depend upon Christ's uniting of them to himself For to make in Himself of twain one new man saith he 5. The peace which ought to be and which Christ calleth for in His Church is not a simple cessation from open strife which may take place even when there remaineth a root of bitternesse in peoples spirits Psal. 55. 21. but it is such an harmonious walking together in all things as floweth from the nearest conjunction of hearts and the total removal of all former bitternesse of spirits for the peace which Christ did make betwixt Jew and Gentile did follow upon His abolishing the enmity and making them one man so making peace saith he From Vers. 16. Learn 1. Union and peace with men even with good men is to little purpose except there be peace and friendship with God also for the Apostle sheweth that Christ in abolishing the ceremonial Law did design not only the conjunction of the Church among themselves but their reconciliation with God also and the former in subordination to the latter And that He might reconcile both unto God in one body 2. As all mankind have fallen from that state of friendship with God wherein they once were before the fall Eccles. 7. 29. So the repairing of this wofull breach and making up of friendship betwixt God and the Elect was Christ's great businesse in the world for effectuating whereof whatever He did or suffered was in some one way or other subservient for the Apostle sheweth He suffered in the flesh abolished the ceremonial Law united the two Nations that He might reconcile both unto God in one body The word rendred reconcile signifieth the making up of old friendship 3. Though the believing Jews under the Old Testament were reconciled unto God even while the ceremonial Law stood in force Psal. 32. 4. Yet the price by vertue whereof they were reconciled could not be actually payed to wit Christ's death and sufferings except the ceremonial Law had presently evanished See Ver. 15 Doct. 4. neither could Jew and Gentile be united together in one body and so reconciled to God while that Law was in force and binding See Vers. 14. Doct. 5. Therefore and in those respects it was necessary for Christ to abolish the ceremonial Law that He might reconcile both Jew and Gentile unto God for so saith Paul He abolished the Law of Commandments in Ordinances that He might reconcile both unto God in one body 4. There can be no reconciliation betwixt God and us except we be united by faith to Christ and to the body of all Believers in Him So that none can be one with God who are not of the mysticall body of His Church yea and in so far will the sense and sweet effects of reconciliation with God be interrupted and obstructed as persons reconciled do give way unto divisions rents and strifes among themselves for the Gentiles and Jews being in one body with Christ and His Church come to be reconciled unto God That He might reconcile both unto God in one body that is being united among themselves in one body under Christ the head as is affirmed vers 15. 5. As Jesus Christ did interpose as mediator and peace-maker to reconcile God and us So He behoved in order unto this end to bear the chastisment of our peace and to lay down His life by a shamefull painfull and cursed death that so the justice of God being fully satisfied for our wrong we might enjoy God's peace and favour with life for he sheweth the mean of their reconciliation was the crosse of Christ not the material tree or matter of the crosse but Christ's sufferings and death upon the crosse That He might reconcile both unto God in one body by the crosse 6. Christ in suffering Himself to be overcome by death did fully destroy sin death the ceremonial Law and every other thing which could impede the reconciliation of the Elect with God He having thereby brought-in the substance of all those legal shadows Col. 3. 17. satisfied the justice of God and purchased grace and strength which afterwards He was to convey unto all Believers for mortifying and subduing the body of sin and death in them Act. 5. 31. for saith Paul He hath slain the enmity thereby that is by the
and spoken of the whole Person for to be made of a woman which agreeth only to the humane nature is ascribed to the Person of the Son God sent forth His Son made of a woman 11. Jesus Christ being thus incarnate was in respect of His humane nature while in the state of humiliation truly subjected to the Law and accordingly conformed Himself unto it whatsoever Law it was whether general or moral which all men are obliged unto Luke 2. 5â— or more special positive and ceremoniall which the Jews and children of Abraham were bound to obey Mat. 3. 15. or yet more particular of a Redeemer and Saviour which He Himself only was obliged unto even to die for us Psal. 40. 6 7 8. for saith the Apostle He was made under the Law 12. Though Christ as He was a creature whose will cannot be the supream Law was thus bound to subject Himself to the Law yet it doth not follow hence that therefore He did not fulfill the Law for us but for Himself only because this obligation did flow from His taking-on the humane nature which He did freely and for our good for upon His being made of a woman He was also made under the Law otherwayes He was free from the Law From Vers. 5. besides what is marked upon chap. 3. ver 13. Learn 1. Not only Christ's death and sufferings which commonly go under the name of His passive obedience but also His active obedience to the Law in all those things and those things only wherein we were obliged is imputed unto us as our righteousness price whereby we are redeemed from the Law 's curse for He was made under the Law that He might redeem them that were under the Law So that the price of our Redemption and His subjection to the Law are of equal extent 2. As all men by nature are under the curse Eph. 2. 3. and irritating power of the Law Rom. 7. 5. and the Jewish Church were under that ancient rigid dispensation of the Law binding them chiefly to the observation of many costly and burdensom ceremonies See ver 3. so no lesse was required in order to a Redemption whether from the one or the other than the incarnation of the Son of God and His obedience both by doing and suffering to the whole Law of God only with this difference the Elect were redeemed under the Old Testament from the curse and irritating power of the Law by vertue of Christ's obedience while it was yet to be actually performed for though it be otherwise in natural causes yet a moral cause not present in being but only supposed as future may have its effect but the Redemption of the Jewish Church from that rigid dispensation of the Law was not effectuate before Christ was actually incarnate and did give real obedience to the Law God having so ordered that those legal shadows should not evanish until Christ the substance of them did come for it is with relation to this as a main part of his present scope that the Apostle saith God sent forth His Son to redeem them that were under the Law 3. The outward administration of the Covenant of Grace under the Old Testament had some inflâ—ence upon the ancient Church even as to the inward state of particular Believers in so far that though the Godly then did partake of the same spiritual blessings whereof we partake now yea and some particular persons were endued with greater gifts of the Spirit than many now are Yet greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospel if we respect the body of the Church and Faithfull in general than was bestowed before Christ came for the Apostle putting a difference betwixt those two times speaketh of receiving the adoption of sons as a thing proper to the dayes of the Gospel not as if the Spirit of Adoption had been altogether withholden from the ancient Church but because it was then tempered with the spirit of servitude the way to Heaven not as yet clearly manifested Heb. 9. 8. and is now bestowed in a more ample clear and plentifull measure for it is not unusual in Scripture that this should be affirmed of one and as it were tacitly denyed of another which is more illustrious in one than in another though it be common to both Mat. 15. 24. according to which rule the following sixth verse must be expounded Vers. 6. And because ye are sons God hath sent forth the Spirit of His Son into your hearts crying Abba Father HE giveth an evidence of their having received the adoption of sons in a more clear and plentifull measure under the New Testament to wit God's sending forth the holy Spirit the third Person in the blessed Trinity and making Him manifest His presence by His special and supernatural gifts in the hearts of Believers whereby they were enabled like little children to own and incall upon God as their Father and this without any distinction of Jew or Gentile which seemeth to be hinted at by the two epithets given to God both signifying the same thing the one Abba a Syriack word which language was then commonly spoken among the Jews the other a Greek word rendred Father which was most commonly used among the Gentiles Now this of God's sending forth His Spirit under the New Testament is not to be so understood as if He had not been sent forth into the hearts of Believers under the Old Testament but that He is now poured-out in a greater measure Joel 2. 28. Doct. 1. There are three Persons in the blessed Trinity the Father the Son and the Spirit all spoken of here God hath sent forth the Spirit of His Son 2. The Spirit here spoken of is not a naked quality or operation and work only but a person subsisting of Himself as appeareth from this that He is said to be sent forth which agreeth only to persons God hath sent forth the Spirit of His Son 3. He is a divine Person and no meer creature for He dwelleth in the hearts of all Believers which can be said of no person but God God hath sent forth the Spirit of His Son into your hearts 4. The holy Spirit proceedeth both from the Father and the Son for He is sent by the Father and is the Spirit of His Son and is so called here because the Apostle is to evidence their sonship by the operation of this Spirit which sonship of theirs is grounded upon Christ Rom. 8. 17. Doct. 5. Whoever have this high dignity of Adoption conferred upon them must also have the Spirit of God given to reside not in their brain only to fill them with the gifts of knowledge as He may be in Hypocrites Mat. 7. 22. but in their hearts also by making a gracious change there Eph. 4. 23. to be diffused from thence as from the first principle of life Prov. 4. 23. through all the faculties of the soul and members
things and preferreth Christ unto all Far above all principality and power c. 5. As there is a world to come when this is gone wherein shall dwell righteousnesse 2 Pet. 3. 13. So though Christ's Kingdom shall cease at the last day and be delivered up by Him to the Father as to the way wherein He doth now administer it by ruling in the midst of His enemies Psal. 110. -2. whom He subdueth and destroyeth Psal. 2. 9. and gathering-in His Elect by the means of Word and Sacraments Matth. 28. 19 20. Yet this Kingdom of His shall never cease but be continued in that world which is to come without end as to the glory majestie absolute soveraignity and dominion over all the creatures which Jesus Christ Mediator and God manifested in the flesh shall enjoy for ever and ever for these words Not only in this world but in the world to come do shew the duration of Christ's kingly glory and are to be referred not to the word named immediatly preceeding but to God's action of setting Christ at His right hand far above all principality not only in this world c. From Vers. 22 Learn 1. The Lord hath all things at His disposal to do with them what He pleaseth for saith Paul He hath put all things under His feet which He could not have done except they had been at His disposall 2. Jesus Christ God-man Mediator is not only exalted unto high glory and dignity above all the creatures but also hath received absolute dominion and soveraign authority over them all So that all the creatures even the greatest are subjected to Him and that in the lowest degree of subjection to wit some willingly as the effectually called and chosen Psal. 110. 3 others by constraint and without or contrary to any purpose or intention of their own being lyable unto and made use of by His over-ruling power for bringing about His own glory and His Churches good Rom. 8. 28. Thus devils reprobates crosses tentations and all creatures are subjected to Him for it seemeth those all things which are under Christ's feet must be taken universally of all creatures whatsoever as being most agreeable not only to the verse preceeding where the comparison is made betwixt Christ and all creatures but also to Philip. 2. 10 11. which place is a commentary unto this He hath put all things under His feet Vers. 22. And gave Him to be the head over all things to the Church 23. Which is his body the fulness of Him that filleth all in all THe Apostle having spoken of Christ's glory and soveraignity in general over all the creatures doth next hold forth His special dominion and soveraignity over the Church by shewing that Christ over or above all that is in a special manner is given by the Father to be the Churches head which is a metaphor taken from the natural body to which he compareth Christ and his Church And first he sheweth that Christ doth answer to the head which implyeth an eminency in Him above the Church His Body Cant. 5. 10. together with authority and power over His Church to rule and govern her both visibly by His own Officers dispensing the Word and Censures 1 Cor. 5. 4 and inwardly by the powerfull operation of his Spirit Joh. 16. 13. 14. It implyeth also onenesse of nature betwixt Him and His Church Heb. 2. 14. and fulnesse of perfection enabling Him to do all the duties of an head to such a great necessirous and infirm body as His Church is Col. 2. 3. And it implyeth a strict union betwixt Him and His Church as is betwixt the head and members in the natural body the tye of which union as to the Church visible which is His visible political and ministerial body 1 Cor. 10. 16 17. is the bond of the Covenant of Grace wherein they are externally Psal. 50. 5. together with a profession of faith in Christ Act. 8. 37. But as to the invisible Church of real Believers they are as to the inward man animated and enlivened with that same Spirit which was poured-forth on Christ Rom. 8. 9. they have also faith in Him and love to Him wrought by His Spirit in them Col. 1. 4. Eph. 6. 24. and hereby they are united most strictly to Him And lastly the metaphor implyeth communication of influence from Christ to the Church to wit an influence of common gifts from His Spirit to the visible Church Eph. 4. 7 c. and an influence of spirituall life motion and of saving grace to the invisible Church of Believers Col. 2. 19. even as the head is above and ruleth the body is of the same nature with the body hath all the inward and outward senses with memory and understanding seated in it for guiding the body is united to the body and conveyeth influence for motion and sense unto the body And secondly ver 23. he sheweth that the Church answereth to the rest of the body under the head and is called Christ's body to wit not His natural but mystical body which implyeth not only the Churches union with Christ but union and order also among the members themselves together with diversity of gifts and functions as there are several members in the natural body 1 Cor. 12. It implyeth also their receiving influence for life and motion from Christ Eph. 4. 16. and the duty of subjection and obedience due unto Him as head Eph. 5. 24. He sheweth also the high honour which is put upon the Church by being Christ's body even that hereby they become Christ's fulnesse not as if Believers did adde any personal perfection to Him who is infinit in perfections unto whom nothing can be added Only they are members of that mystical body unto which He of grace hath undertaken the relation of head so that the Church is the fulnesse not of personall but of mystical Christ as both head and members of that mystical body are comprehended under that name Christ. See 1 Cor. 12. 12. and therefore lest any should think that this expression did imply any want of perfection in Christ to be supplyed by the Church the Apostle sheweth that Christ as God-man Mediator filleth the all of His body the Church for the purpose in hand requireth this all to be so astricted upon whom He bestoweth a fulnesse partly of gifts and partly of graces a fulnesse answerable to the present state of childhood and imperfection wherein we live here on earth as the Romans are said to be full of goodnesse and knowledge Rom. 15. 14 So that Christ is so far from borrowing any perfection from His Church that all her perfections are but drops falling from that Ocean and fulnesse of grace which is in Him Joh. 1. 16. Doct. 1. As Jesus Christ is the Father's gift unto the Church A gift which is offered unto all within the Church Job 3. 16. though not received by all Joh. 1. 11. but by real Believers who by receiving Him obtain
the ceremoniall Law Doct. 5. So long as the ceremoniall Law did stand in force and vigour the Jews and Gentiles could not be united into one Church for seing by that Law the chief parts of Gods worship were astricted to the Temple at Jerusalem therefore though scattered proselytes of the neighbouring Nations did joyn themselves to the Church of the Jews and in some measure observed the way of Worship then enjoyned Act. 8. 27. yet there was a physicall impossibility for the generality of many Nations far remote from Jerusalem to have served God according to the prescript of Worship which then was besides there was such an habituate and as it were an naturall antipathy transmitted from one generation unto another among the Gentiles against the ceremoniall worship that there was little lesse than a morall impossibility of bringing up the body of the Gentiles unto a cordiall joyning with the Jews in it for the Apostle sheweth the ceremoniall Law behoved to be abrogated in order to an union betwixt these two while he saith Who hath made both one and broken down the middle-wall of partition between us 6. Whoever would make peace betwixt God and himself or betwixt himself and others he ought seriously to think upon those things which stand in the way of peace and set about the removall of them if it be in his power and chiefly those evils in himself of pride vain-glory self-seeking and a contentious disposition which are great obstructions in the way of peace Phil. 2. 3 4. else what ever be his pretences for peace he is no real follower of it for Christ intending to make peace betwixt Jew and Gentile did take away whatever might have impeded it He even broke down the middle wall of partition between them From ver 15 Learn 1. As Gods people in covenant with Him ought to be highly incensed against and averse from any voluntary intire fellowship with those who neglect and contemn the Ordinances of Worship prescribed by God in His Word So those who are without the Church yea and all unregenerate men do look upon the ordinances of Gods Worship as base ridiculous and contemptible and carry a kind of hatred and disdain to all such as make conscience of them for so the ancient Worship prescribed in the ceremoniall Law was the occasion of hatred and enmity betwixt the Gentile who contemned it and the Jew who made conscience of it And therefore is here called the enmity having abolished the enmity 2. As the morall Law contained in the Ten Commandments was no part of that mid-wall of partition between Jew and Gentile seing some of the draughts and lineaments of that Law are upon the hearts of all by nature Rom. 2. 15. So there was no necessity to abrogate this Law at Christs death in order to the uniting of Jew and Gentile neither was it at all abolished for the Law abolished was the Law not simply but the Law of Commandments and these not all but such Commandments as were contained in Ordinances to wit the ceremoniall Law as we shew in the Exposition Even the Law of Commandments contained in Ordinances saith he 3. As God only hath power and liberty to prescribe what manner of Worship He will be served by So He did once give a most observable evidence of this His power and liberty by changing that externall way of worship which was prescribed by Himself under the Old Testament unto another under the New although the internals of His Worship to wit the graces of faith love hope joy in God do remain the same in both Matth. 22. 37 39. for He did abolish the Law of Commandments contained in Ordinances even all the ancient Worship consisting in rites and ceremonies sensible and fleshly observations which God did then prescribe not as simply delighted in them but as accomodating Himself to the childish condition of the Church in those times and hath now appointed a more spirituall way of Worship as more suitable to the grown age of the Church Joh. 4. 21. 23. See further the reasons why the ceremoniall-Law was abolished and concerning that state of indifferency wherein the practice of it was left for a time upon Gal. 2. ver 3. Doct. 2. and ver 4. Doct. 1. 4. It was Christs sufferings and death which put an end to the Law of ceremonies and made the binding power thereof to cease for seing His sufferings were the body and substance of all those shadows they neither did nor could evanish untill Christ had suffered but then they did it being impossible that a shadow and the body whereof it is a shadow can consist in one and the same place Having abolished in His flesh the Law of Commandments contained in Ordinances Vers. -15. For to make in himself of twain one new man so making peace 16. And that he might reconcile both unto God in one body by the crosse having slain the enmity thereby THe Apostle thirdly for further clearing of what he spoke ver 13. that the Gentiles were made nigh to God and His Church in the bloud of Christ holdeth forth two ends which Christ proposed to be brought about in His abolishing the ceremoniall Law First that He might by a manner of new creation make of those two Nations of Jew and Gentile being firmly united to Himself as to their head one people and Church here called one new man to shew the intimacy of that union as also the way how they were united not by bringing any one of them to the fashions and customes of the other for so they should have been made one old man but by bringing both off that way of worship whereon they were the Gentile both from the substance and external manner of their worship as having been wholly idolatrous Gal. 4. 8. The Jew only from the external manner of their worship consisting in fleshly and sensible rites and observations whereby He made them one new Church with new Ordinances of divine worship even such as the Church now enjoyeth under the Gospel and so he concludeth the vers by shewing that Christ did hereby accomplish what he had spoken of Him ver 13 and 14 Even that He had made peace betwixt the two Nations and consequently the Gentiles nigh to the Church by His own bloud this is ver -15. The second end why Christ did abolish the ceremonial Law was that He might reconcile both Jew and Gentile being so united among themselves in one body unto a provoked God which He did by the sacrifice of His own soul and body upon the crosse by the means whereof he did destroy that enmity which was betwixt God and man aswell the sin of the Elect both in its guilt Rom. 8. 1. and power Rom. 6. 6. which was the ground and cause of that enmity Isa. 59. 2. as the ceremoniall Law which was an evidence of it See upon ver 15 This is the sum of ver 16. From Vers. -15. Learn 1. Union in the
Jesus Christ himself being the chief corner-stone IN the third similitude he compareth the Church unto an edifice or stately building and sheweth that those Ephesians were a part of it Which similitude doth hold forth a further degree of nearnesse to and communion with God and His Church than the former in so far as the stones of an edifice are most strictly joyned together both with the foundation and amongst themselves and herein he doth doubtlesse allude to Solomons Temple which did prefigure the Church of the truly Regenerate And first that he may with greater clearnesse set forth this their happy condition he doth describe this spiritual stately and in several things admirable edifice from four things First in this verse from its foundation or that which doth support the weight of the building which he calleth the foundation of the Prophets and Apostles whereby is not meaned that the Prophets and Apostles in their own persons are the foundation of the Church for they are built as lively stones with the rest of the Elect upon the foundation Philip. 3. 8 9. And therefore we must hereby understand the foundation which was laid by them as wise master-builders under God 1 Cor. 3. 9. 10. to wit the Doctrine of the Prophets and Apostles or rather Jesus Christ the sum and scope of their Doctrine Rom. 10. 4. 1 Cor. 2. 2. as the Apostle expoundeth himself 1 Cor. 3. 11. and is clear from Isa. 28. 16. to which place he doth here allude and which is also more plainly set forth in the close of this same verse where the Apostle proveth that they were built upon that foundation because Christ is that corner-stone spoken of Isa. 28. 16. and Psal. 118. 22. So that the foundation and corner-stone must be both one in this place seing he inferreth the one from the other only with this difference that Christ is not only the lowest corner-stone which lyeth under the whole building and is a part of the foundation to which corner-stone He is compared Isa. 28. 16. but He is also the highest to which He is compared Psal. 118. 22. Yea and such a corner-stone as reacheth all alongs the angle from the foundation to the top of the building binding the two walls of the Church together which are the two Nations of Jews and Gentiles for the word in the Originall signifieth the extream corner-stone that is both the highest and the lowest and consequently compriseth all which ly between those two extreams neither doth the word imply that there are any other subordinate or secundary foundations or corner-stones seing the word is better rendered extream corner than chief Doct. 1. Those excellent priviledges bestowed upon Believers consisting in and flowing from union and communion with Christ and His Church are of such a spirituall sublime and divine nature and we are so carnall dull and slow of understanding that there are no proper significant words whereby to expresse them so as we may understand them for therefore is it that the Spirit of God doth speak of them to us in our own language and taketh similitudes from things earthly to set them forth that so we may at least understand somewhat of them as here he maketh use of a similitude taken from a stately building for that end And are built upon the foundation 2. So excellent and full are those priviledges and so compleat is that happinesse which is enjoyed by Believers that not any one similitude taken from earthly things can fully or in any measure satisfyingly set them forth for therefore is it that the Spirit of God doth multiply similitudes to this purpose that what is wanting in one may be supplied by another as here having set forth the happy state of Believers from the similitude first of a city next of a family ver 19. he doth in this verse add a third similitude taken from an edifice And are built upon the foundation saith he 3. So steadable is Jesus Christ unto Believers and of such universal use in order to their being built up in one temple unto God that there is not any one piece of a building by which His steadable usefulnesse can be sufficiently represented He is not only the foundation-stone who being the first stone which was laid in the building Rev. 13. 8. doth support this whole spirituall edifice Matth. 16. 18. who was brought so low by His sufferings and dayly in the preaching of the Gospel that the meanest Believer may be rolled upon Him Matth. 11. 28. and upon whom the weights of all Believers great and small do hing Isa. 22. 24. but He is also the corner-stone who reacheth from the foundation to the top of this spirituall edifice and joyneth Jew and Gentile the two walls of the Church together in one see ver 15. yea and all particular Believers are united in Him Joh. 17. -22 23. who breaketh the violent blasts of all those storms which would otherwise overthrow the edifice Isa. 25. 4. and use to beat most violently upon the corners of buildings Job 1. 19. who also is the choice of the stones of the building as corner-stones use to be Jer. 51. 26. as being of more durable substance even the great and mighty God Isa. 9. 6. and is in His humane nature adorned and polished with a variety and fulnesse of created graces above His fellows Psal. 45. 7. as corner-stones are more curiously ingraven and wrought than the rest of the building Psal. 144. 12. in whose stability and strength the strength of the whole spirituall edifice Matth. 16. 18. and of every lively stone thereof doth consist Joh. 10. 28. as the strength of an artificiall building consisteth in the goodnesse of the foundation and corners Matth. 7. 24 25. for the Apostle speaking of this spirituall edifice giveth unto Christ the place both of foundation and corner while he saith Ye are built upon the foundation of the Prophets Jesus Christ himself being the chief or extream corner-stone 4. That any man be a part of this spirituall edifice and do partake of all those glorious priviledges which flow from union and communion with God and His Church and are enjoyed by all the lively stones of this building he must be built upon Christ the foundation taking band upon Him by the cement of lively faith for the Apostle shewing that those Ephesians were a part of this spirituall building saith they were built on Christ And are built upon the foundation 5. There is no closing with taking band upon Christ aright as a foundation-stone or rock for salvation except He be conceived and accepted of as He is revealed and offered in the Scriptures of the Old and New Testament for He is called the foundation of the Prophets and Apostles to wit whom they set forth and placed as a foundation in the Church by their Doctrine and Writings 6. Though God Himself be the principall author and builder of this spirituall edifice Isa. 28. 16. 1 Corinth 3.
the exercise of meeknesse and long-suffering those only being able to moderate anger and to restrain the inundations of their impetuous passions when stirred and provoked by real injuries who being conscious of their own infirmities do judge but meanly of themselves and therefore not too good to have by the Lords wise and gracious dispensation a suffering lot from the wicked and injurious carriage of others 2 Sam. 16. 10. for he presseth humility in the first place as the foundation of and enterance unto all the rest With all lowlinesse and meeknesse with long-suffering 4. There is an all-nesse or universality which ought to be in the grace of lowlinesse first with respect to the subject it ought to extend it self to the whole man as being seated in the heart Philip. 2. 3 and kything in the outward carriage Luk. 14. 8. Secondly with respect to all objects There must be humility towards God Acts 20. 19. and humility also towards men Philip. 2. 3. and towards all sorts of men not only superiours Levit. 19. 32 but inferiours also Job 31. 13. Thirdly with respect to the grace it self as being without any mixture of the contrary vice so far as is possible Psal. 131. 1 2. and daily growing up towards perfection 2 Corinth 7. 1. Fourthly with respect to all cases so as it be exercised in prosperity Ezek. 16. 49. as well as adversity for saith he with all lowlinesse which note of universality is oft made use of by the Apostle when he would expresse a great measure and degree of any gift or grace See 1 Cor. 1. 5. Philip. 1. -9. Doct. 5. Meeknesse and long-suffering as they differ but little in substance and are commendable graces in themselves so they are notable means and helps to fit men for the duty of mutuall forbearance in order to unity in so far as they do render him who is endued with them gentle affable and easie to be conversed with and do moderate anger which is ready to blow the bellows of contention and to stir up strife Prov. 15. 18. for he exhorteth unto meéknesse and long-suffering in order to forbearance and unity With meeknesse long-suffering forbearing one another endeavouring to keep unity 6. The best of men have their own infirmities mistakes and failings mutually justling and rubbing upon each other whereby they prove often unpleasant and burdensome one to another for this is supposed while they are commanded to forbear one another 7. It is the duty of Christians mutually to tolerate and forbear one another even when there are real grounds of displeasure for hereby a man overcometh himself and his own corrupt nature which thirsteth after revenge Prov. 16. 32. hereby he overcometh and shameth his party who did him wrong 1 Sam. 24. 17. and keepeth Gods way in overcoming of him Rom. 12. 17 21. and hereby a man also in some comfortable measure doth entertain peace with others which otherwise upon every occasion would blow up and evanish for he enjoyneth this mutuall forbearance as a remedy against the clashing of mutuall infirmities and for entertaining of unity and peace forbearing one another endeavouring to keep the unity of the Spirit 8. This duty of forbearance is to be exercised to the person of our brother rather than his faults we are so to bear with his person as to endeavour the bearing down of his sin by admonition 2 Thess. 3. 15. reproof Levit. 19. 17. or correction Prov. 13. 24. as we have otherwise accesse and yet we are so to meddle with his faults as in the mean time we may give due respect to his person not irritating or provoking his corruptions while we intend to cure them for saith he forbearing one another which relateth to persons rather than to faults 9. This duty of forbearance ought to be mutuall and cannot in reason be expected by any from others to themselves who are not ready themselves to repay it unto others seing there is no man who wanteth his own infirmities which call for forbearance Iam. 3. 2. and that every man is obliged to do as he would be done to by others Matth. 7. 12. for saith he forbearing one another 10. Love to our neighbour whereby our heart and inmost affections are inclined and disposed towards him for his good as they ought as it is the great root and fountain of all duties towards others without which they are but counterfeit shadows and not real and sincere 1 Cor. 13. 3. So it doth in a speciall manner dispose and fit us for this duty of mutuall forbearance love covereth a multitude of sins 1 Pet. 4. 8. and maketh us bear with many things in the person loved 1 Cor. 13. 4 7. which otherwise flesh and bloud would not digest 2 Cor. 12. 15. for he holdeth out love as the fountain of all the rest and especially of mutuall forbearance With all lowlinesse forbearing one another in love 11. Whence it followeth that this duty of mutuall forbearance ought to flow from a principle of love and therefore though we forbear from necessity because we dare not do otherwise or from policie untill we get opportunity to right our selves or from respect to our own ease only lest by resenting injuries and miscarriages we create trouble to ourselves or if we tolerate connive at and foster the sins of others under a pretence of forbearing them which is inconsistent with love to them Lev. 19. 17. In all those cases our forbearance is not acceptable service to God nor yet in any case but when it is performed in love and from a principle thereof for the forbearance he enjoyneth is forbearing one another in love Vers. 3. Endeavouring to keep the unity of the Spirit in the bond of peace HE doth now fall upon the main scope of this first part of the Chapter exhorting them by all possible endeavours to keep the union of all the members of the Church being united together by the holy Ghost even in heart and especially in things spiritual all which are implyed in this unity of the spirit and that in order to this unity they would be of a peaceable disposition and deportment to wit so as not to make unnecessary ruptures and breaches upon every difference whereby they should be firmly knit together as the members of one body by its several ligaments and sinnews Doct. 〈◊〉 As there are several sorts of union in the Church and more particularly besides that union which is amongst the members of the invisible Church the bond whereof is the saving graces of Gods Spirit all of them being united to Christ the head by faith Eph. 3. 17. and one to another by love Col. 3. 14. There is an union also of the visible Church and the members thereof amongst themselves and this is twofold the one necessary to the being of a Church and being of a Church-member so that a Church cannot be a Church nor a man a member of the visible Church without it the ty of
with allusion to which the word is used Gal. 6. 1. Secondly in regard of themselves who are in office and accordingly gifted the end of their gifts and office is that they may labour diligently in all the duties of their calling which is only a subordinate end and relative to the other two as a mean Thirdly in regard of Christ it is that all Believers being so perfected and joyned together as stones of a building by the work of the Ministery may become His mysticall body to whom He will perform all the duties of an head Doct. 1. That severall offices and various gifts are all given for promoting one and the same end and for promoting those ends in particular which are expressed in the Text is a strong argument to keep off emulations and rents because of those and to endeavour after unity and peace seing division and strife do marre the spirituall orderly frame of the Church divert from the main work of the Ministery and obstruct the edification of the body of Christ and so do crosse those main ends in all respects for which all gifts and offices are given for the Apostle inforceth unity from the diversity of gifts and offices upon this consideration that all are given for the promoting of those ends even for perfecting the Saints for the work of the Ministery c. 2. That publick gifts and gifted Ministers are sent to or continued in any place by God is for the sake of the Elect there and to bring about their salvation so that though the Word be preached and Ordinances dispensed even to reprobates to make them the more inexcusable and because they are joyned in one civill society and externall Church-fellowship with the Elect yet if God had none of His own to be wrought upon by the Ministery in a Congregation Place or Nation it is more than probable He should not send His Ordinances there at all for all the ends of Christs sending a Ministery do relate chiefly to the Elect even for perfecting the Saints for edifying the body of Christ. 3. Whatever outward civill order may be among a people destitute of the Gospel yet as to their spirituall concernments they are wholly out of frame rent and torn even a disorderly confused masse and heap as being at enmity with God Rom. 8. 7. and destitute of all sound solide and spirituall unity among themselves Rom. 3. 13 14 15. for seing the end of the Ministery is to perfect the Saints that is to bring them to an orderly spirituall frame it is supposed that before a Ministery be sent unto them they are not perfect but wholly out of frame 4. Even the Elect already converted are sometimes out of frame their spirituall faculties as it were disjoynted and unable to move or stir Psal. 51. 10. and one of them rent asunder from another through prejudices passion love to self interest and such like Act. 15. 39 for otherwise there should be but small need of a Ministery toward them the great end whereof is to place those things which are disorderly in a right frame to joyn together things which are rent asunder to recover strength and motion to these things which are rendered weak by being out of their right place as the word rendered perfecting doth signifie for perfecting the Saints 5. A publick Ministery and the exercise thereof is the ordinary mean appointed by the Lord Christ for perfecting the Saints and edifying the body of Christ whether by converting those of the Elect who are yet in their unregenerate state Rom. 10. 17. Or by confirming and establishing those who are already converted Col. 4. 12. and making them to grow Col. 1. 28. or restoring them when they are overtaken in a fault 1 Tim 5. 20. and therefore it is a most necessary ordinance without which those great ends in an ordinary way cannot be attained for He maketh the ministeriall offices formerly mentioned the means of perfecting the Saints and of edifying the body of Christ. 6. The highest office that is enjoyed by any within the Church is only a Ministery and service and not a lordly dominion over the flock of Christ for he calleth the forementioned offices even the highest of them the office of the Apostles it self not being excepted a Ministery or service for the work of the Ministery 7. Ministers are not called to idlnesse or to live like lazie drones wasting the Churches revenue without executing the office for which it is given They are called to work and improve their talents and gifts in that laborious work of perfecting the Saints and edifying the body of Christ for this he maketh the end of those gifts and offices in regard of those to whom they are given even the work of the Ministery 8. The gaining of souls to God and carrying on the work of grace in those who are gained to some perfection doth meet with so much opposition what from within and what from without what from men what from devils and what from a mans own heart 2 Cor. 10. -4 5. that the ministeriall office which is imployed for bringing those about is no easie task It is a work and such as though it be a worthy work 1 Tim. 3. 1. yet it is a weighty and laborious work a work that will take up the whole man and being rightly minded will give the painfull and consciencious Minister little time for any other work 1 Tim. 4. 15. for he casteth this second end relating to the Ministers themselves in the middle betwixt the other two because it relateth to them as a mean to the end and to shew it is not naked gifts or the credit of the office which will bring about those ends but the painfull exercise and discharge of them for the work of the Ministery 9. The work of the Ministery if rightly gone about is an uniting work of the Church of Christ It s great end and to which all it s other ends are subordinate being to unite souls as so many stones in a building or as so many members in the body first to Christ the foundation of this building and head of this body by bringing them up to believe in Him and next one to another by bringing them up to mutuall love and all the duties thereof and especially to mutuall for bearance and the study of unity and peace for he maketh this the great and last end of the work of the Ministery even the edifying of the body of Christ that is the Church See wherefore it is so called chap. 1. 23. The word edifying is borrowed from masons whose great work is having prepared the stones apart to joyn them most firmly both to the foundation and among themselves Vers. 13. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. IN the next place he doth severall wayes illustrate and explain
God and all the Saints by sight or sense which shall be in glory 1 Pet. 1. 9. And therefore the exercise of faith and closing with Christ would mainly be pressed by Ministers and sought after by people as they would attain to unity entertain it being begun here or meet in that perfect unity hereafter for therefore is it called the unity of faith as having its rise from that grace till we all come in the unity of the faith 8. As faith in Christ cannot be without the knowledge of Christ and such a knowledge as is a reall acknowledging of Him implying application and high esteem of Him when he is known So faith cannot find a sure foundation in Christ to rest on while He be taken up as God equal with the Father and consequently endued with sufficient strength and worth for doing all those things for which the Believer imployeth Him for he describeth faith to be the knowledge or acknowledgement of the Son of God 9. The Church and body of Christ in respect of particular Believers the Members of that body hath its divine different periods of age as the infancy of the Church and particular Believers so called because of their childish ignorance and infirmities this age is spoken of ver 14. Next their youth and growing age when they are making progresse in the way of grace towards perfection this is mentioned ver 15. And lastly their perfect manly age when grace is fully perfected in glory spoken of in this verse Only they have no declining fading or old age but shall alwayes remain a perfect man unto all eternity 1 Thess. 4. 17. Till we all come in the unity of the faith unto a perfect man See the exposition 10. As Believers ought to aim at no lower degree of perfection than conformity with Christ their glorious head so they shall at last attain unto it they shall be holy harmlesse undefiled separate from sinners as He Heb. 7. 26. above the reach of all tentations as He Joh. 14. 30. their vile bodies made conform to His glorious body Philip. 3. 21. and both soul and body confirmed in that glorious state unto all eternity even as He Rom. 6. 9. that so there may be a due proportion between the head and body of mysticall Christ and when all Believers are from the fountain of fulnesse in Christ thus filled with a fulnesse of perfection in some measure answerable unto that which is in Himself then and not till then hath mysticall Christ attained His just stature proportion and fulnesse He doth in a manner reckon Himself imperfect empty and incompleat so long as one member of His mysticall body is wanting for Paul maketh the measure of the Churches perfection or manly and full stature to be the fulnesse of Christ to wit that perfection which flowing from Christs fulnesse shall compleat Christ mysticall and be conform to that fulnesse of perfection which is in Christ Unto the measure of the stature of the fulnesse of Christ. Vers. 14. That we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive HE doth illustrate the forementioned end of the Ministery next by shewing one chief fruit of that spirituall edification unto which the work of the Ministery is subservient even the removall of and preservation from that which is contrary to it and namely from errour and false Doctrines the hazard whereof together with the necessity of guarding against them is set forth by three similitudes the first two do expresse the temper of those who are surprized or in danger to be surprized by errour First they are as little children to wit for ignorance of what is right inconstancy in their choise and simplicity or easinesse to be deceived and to credit all Secondly they are as ships destitute of skilfull masters tossed and carried this way and that way with the tide and contrary winds among the waves and rocks even so are they with the tide and winds of contrary and diverse Doctrines and opinions sometimes fluctuating and uncertain what to choose sometimes taken with one opinion and presently changeing it with another The third similitude expresseth the way how such are seduced unto errour to wit by the pernicious subtility of seducers set forth first more obscurely by a comparison taken from the fraud or sleight of gamsters who have devices by cogging a die to make it cast up any number they please So do hereticks by wresting Scriptures force them to speak that seemingly which maketh for the defence of their errour 2 Pet. 3. 16. for the word rendered sleight of men signifieth the crafty deceiving of men Next more plainly while that sleight or deceiving is called cunning craftinesse to wit in hereticks and seducers the word signifieth a singular dexterity to do mischief of any kind acquired by long use and great medling in all affairs And lastly he sheweth the end to which this cunning craftinesse doth tend and that wherein it is exercised most even in a subtile and compendious way of deceiving the simple and drawing them from truth to errour for the words do read in cunning craftinesse tending to a compendious subtile art of deceiving or to deceive by a compendious art Hence Learn 1. One singular mean ordained by God for preserving us from the infection of dangerous errours and subtile seducers is the work of the Ministery and therefore the work of Ministers is not only to presse holinesse and to reprove vice but also to contend for the truth stop the mouth of gainsayers and guard the Lords people against infection from dangerous errours and people ought to cleave unto their faithfull Ministers as they would be preserved from being made a prey to seducing spirits for Paul doth hold this forth as one fruit of the work of the Ministery mentioned ver 12. even that we henceforth be no more children tossed to and fro with every wind of Doctrine 2. Spirituall edification and walking towards perfection in glory doth call-for not only holinesse of life but also orthodoxie in point of truth heresie and errour being as great impediments in that spirituall building and as palpable deviations from the way to heaven and glory as profanity and vice 2 Pet. 2-1 for having spoken of that great end of the Ministery the edification of the body of Christ ver 12. as the way to perfection in glory ver 13. he doth here speak of infection by errour and heresie as impediments of that edification and therefore to be removed That we henceforth be no â—ore children tossed to and fro 3. The most holy and able Ministers are not more ready to presse the sense of humane frailty with the necessity of keeping a strict watch against it upon others than they are to take with it and to watch over it in themselves for even Paul includeth himself while he saith that we
23. that the husband is the head of the wife he inferreth here So ought men to love their wives as their own bodies 3. Though there be a sinfull love to a mans self whereby a man preferreth himself and the fulfilling of his inordinate desires to Gods glory and the good of his neighbour Philip. 2. 21. which by all means is to be eschewed and mortified Luke 9. 23. yet there is an orderly lawfull and allowed love to self whereby a man doth seek his own preservation both in soul and body by just and lawfull means with due subordination to Gods glory and without any opposition to or setting himself against his neighbours good for Paul supponeth this love ought to be in every man towards himself and doth urge it as the reason and rule of the love which the husband oweth to his wife while he saith men ought to love their wives as their own bodies he that loveth his wife loveth himself 4. The love which husbands do carry to their wives ought not to have its rise from any such extrinsecal considerations as love to their own peace and ease fear of shame and disgrace if through want of love secret discontents break out to publick strife or from any satisfaction which they find to their carnal affections but from respect to Gods holy Ordinance whereby their wives are made a piece of themselves hence their love shall be most native operative yea and insuperable by any provocations or infirmities when they shall look upon their wives as themselves and consequently upon their infirmities shame hurt as their own for Paul will have their love to flow from this fountain while he saith men ought to love their wives as their own bodies c. 5. That husbands may carry themselves aright towards their wives which holdeth of all superiours with relation to their inferiours they would seriously consider not so much what is in the power of their hand and what they are able to do or may be for their profit and advantage or tend to get themselves obeyed feared and respected to the utmost as what they ought and is incumbent for them to do and what the Law of God and the state they are in do require from them as their duty for the Apostle repeateth the former exhortation held forth ver 25. with the addition of one word to wit ought whereby he mindeth husbands that the thing pressed was their duty and therefore they were to mind it So ought men to love their wives saith he Vers. 29. For no man ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord the Church HE proveth the consequence of the former argument to wit that husbands are to love their wives because they are their own bodies by three reasons The first is taken from the universal custom of all men to wit who are in their right wit not demented and wofully deluded by the devil which is set down first negatively no man did ever hate his own flesh or from hatred did any dammage to it and next positively every such man doth to his utmost provide for and allow upon his own flesh all things necessary both for nourishing or feeding it and for cherishing and keeping it warm with such a sort of care and tendernesse as hens have toward their young ones while by casting their wings over them they do with their own natural heat keep the young ones warm for the word rendered cherishing is a mephor taken from the practice of those tender and loving creatures By all which he not only proveth that husbands should love their wives as being their own body but also hinteth at some of those effects wherein their love should be made manifest whereof particular mention shall be made among the Observations Secondly he proveth the same consequence and also further cleareth with what care and tendernesse the husband should carry himself unto his wife as to his own body from Christs example who nourisheth and cherisheth the Church His body by providing for her and allowing on her all things necessary for soul and body Doct. 1. It is no lesse monstruous and unnatural for a man to hate and from hatred to carry himself austerely saucily and undutifully to his wife than if in a fit of phrensie he should hate and from hatred refuse to do all duty to himself But in stead thereof to be cruel against himself for the Apostle mentioneth this no man not demented did never hate his own flesh to shew that therefore husbands ought as much to abhor and abstain from hating their wives for no man ever yet hated his own flesh 2. It is not sufficient that husbands do not carry any hatred to their wives but they must also love them and evidence their love to them not in empty words and flattering insinuations but in providing all things necessary for them both in food and raiment for he holdeth forth indirectly the husbands duty to his wife in that allowed care which every man hath or ought to have of his own flesh No man ever yet bated his own flesh but nourisheth and cherisheth it 3. It is the duty of an husband to provide things necessary unto his wife not grudgingly or too sparingly as to a stranger or to his childe or servant but liberally according to her rank and station as being his equal and confidently without craving an exact accompt from her of every thing which she receiveth as having a common right and interest with him in all things that are his and cheerfully by testifying such contentment in her even while he bestoweth things necessary on her as he would do in bestowing the same or the like on himself for so much is implyed in a mans nourishing and cherishing of his own flesh which is held forth as the rule of the husbands tender care and liberal benevolence toward his wife but nourisheth and cherisheth it 4. The husband under pretence of cherishing his wife ought not to pamper her or lavishly to wast his estate in upholding her prodigality in apparel unnecessary expensive ornaments and such like vanities but the rule according to which he is to walk in those things and more than which the wife ought not to expect from her husband nor yet complaine if he come up to it is what his own rank requireth his necessity doth permit and that tender care which is taken by him in nourishing and cherishing himself for this is here held forth as his rule But nourisheth and cherisheth it to wit his own flesh 5. Though there be an excessive pampering of the flesh which is sinfull and forbidden when provision is made for it to fulfill the lusts thereof Rom. 13. 14. yet there is a lawfull and necessary care of the flesh or of a mans own body whereby things necessary for food and raiment are bestowed upon it in so far that health and strength be not inlacking for discharging the duties of our calling for
nothing else but obstinacy and to retract an Error is praise-worthy Philip. 3. 7. Thus Paul that he may further stop the mouth of adversaries sheweth the Doctrine which he did preach from the beginning of his Ministry and whereof he did give an account to the Apostles was the same which he did presently preach while he saith I communicated unto them the Gospel which I preach It is a word of the present time 9. As there are alwayes some in the Church of God who for their place graces or parts have deservedly more of reputation than others so christian prudence will teach a man to be so far from striving against the stream and current of common fame and universal applause by labouring to discountenance or oppose without necessity those who are so deservedly applauded unto that he will endeavour by giving due respect unto them to receive approbation from them whereby he may be in a better capacity to do good unto others as being approved-of by such for Paul at Jerusalem addresseth himself to those that were of reputation to wit James Peter and John ver 9. who though in their Apostolick Power they were but equal with the other Apostles 1 Cor. 9. 5. Yet because of their age gravity and some other respects were generally more esteemed of than the rest and this he did for gaining of their approbation to his Office and Doctrine that so he might not run in vain I went up saith he to them that were of reputation c. 10. There is much prudency required in the publick debating of controverted Truths in Religion neither would it be ventured upon without necessity and until all other private means for composing of differences be first assayed Act. 15. 28. lest thereby unnecessary doubts and scruples be created in the vulgar sort who do often prove but unskilfull Judges in weighty and intricate Questions thus Paul while this controversie was but yet in its birth did not make any publick noise of it communicating the matter but privately to them that were of reputation 11. It is the part of a faithfull Minister not only to preach the Gospel and go about all the other parts of his Ministerial Office faithfully and painfully and so as he may be approven unto the consciences of all 2 Tim. 4. 5. but he must be also sollicitous about the successe of his pains towards those among whom he laboureth for so was Paul who compareth his continual labours and painfulnesse in his Ministry to running in a race and yet was carefull lest he had run in vain that is lest his labours had wanted fruit among the hearers for otherwise and as to the end intended to be brought about by God 2 Cor. 2. 15 16. or as to the promised reward Isa. 49. 4. the work of a faithfull Minister is never in vain Lest by any means I should run in vain saith he 12. Nothing marreth the good and successe of the Gospel among the hearers more than difference of judgments and strites and debates about these differences among the eminent Preachers thereof for hereby are people carried unto schismes 1 Cor. 1. 12. the Truth of God received with respect to persons 1 Cor. 4. 6. and atheism given way to by many as resolving to believe nothing till Preachers agree among themselves Act. 18. 17. and many stumbling-blocks casten before people of all sorts by the venting of passions jealousies animosities and sometimes a spirit of revenge which do usually accompany such divisions 2 Cor. 12. 20. for Paul sheweth he endeavoured so much to get the joynt consent of the other Apostles to the Doctrine preached by him lest by the calumnies of his adversaries who affirmed that Paul did differ from the rest his preaching and other pains should have been uselesse Lest by any means I should run or had run in vain Vers. 3. But neither Titus who was with me being a Greek was compelled to be circumcised HEre is a sixt Evidence especially of the truth of his Doctrine to wit that in the point controverted betwixt him and his adversaries the other Apostles did joyn with Paul judging Circumcision to be a thing indifferent and not of absolute necessity to Salvation else they would have required Titus to be circumcised which they did not but received him in fellowship with them though he was an uncircumcised Greek Doct. 1. Amongst those controversies which did very early trouble the Christian Church this concerning the necessity of observing Circumcision and the rest of those Levitical Ordinances was one which appeareth as from several other Scriptures Act. 15. 1 2. so from this where Paul mentioning how the Apostles joyned with him in that controversie which was betwixt him and his adversaries doth give the instance in Circumcision Neither Titus was compelled to be circumcised 2. Though Circumcision and the rest of those Levitical Ordinances were necessarly to be observed by vertue of a divine Precept Gen. 17. 10 c. and as the external part of Worship then prescribed Heb. 9. 10. untill Christ should come in the flesh and offer-up Himself a Sacrifice upon the Crosse Eph. 2. 15. Yet after he was come they were abolished and all necessity to observe them through vertue of a divine precept removed the body being come the shadow did evanish Col. 2. 17. the Jews and Gentiles were then to be united in one People and so that partition-wall was to be removed Eph. 2. 14 15. the Church also then to wit under the New Testament was bound to believe and accordingly to professe that Christ had already come in the flesh offered-up a perfect and satisfactory Sacrifice to God which was wholly inconsistent with the observing of those Legal Ceremonies and Sacrifices which by vertue of divine institution did serve mainly for types and figures of Christ to come Heb. 8. 5. and 9. 8 9. for because of those reasons the Apostles did admit of Titus a Greek to their fellowship not requiring him to be circumcised But neither Titus was compelled to be circumcised 3. It is not unlawful but a duty incumbent to those who are in place not only to injoyn attendance upon and practising of the external commanded duties of Divine Worship but also by rebuke and other Church-censures to constrain and urge those who are disobedient for Paul maketh the Apostles their not compelling of Titus to be circumcised an evidence that they did not judge Circumcision at that time to be a part of commanded Worship which imports if they had thought otherwise they would have compelled him to it to wit by the force of Church-censures for they had not the power of the Magistrate to compel him by pecunial mulcts imprisonment or such like But neither Titus was compelled to be circumcised 4. From this it followeth that the Civil Magistrate may constrain men by inflicting of corporal punishments to go about the external duties of commanded Worship in case that more gentle means do not prevail for if constraining
confirming of spiritual Truths to the understanding and for inforcing the practice of some spiritual duty upon the will and affections 1 Cor. 9. 24. for similitudes from things earthly as being more notour unto us do conduce much not only to illustrate things spiritual but also to bring them frequently to our remembrance afterwards especially when those earthly things from which the similitude is taken do occur in our daily imployments Hence the Apostle professeth he would speak after the manner of men that is he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand 3. As it is lawfull for men whether particular persons or Nations to enter a Covenant or paction for keeping of mutual peace and friendship and to confirm their Covenant so made by subscription oath 1 Sam. 20. 16 17. and other lawfull and accustomed olemnities Gen. 31. 51 c. that hereby it may be the more esteemed-of as sacred and inviolable So it is a mark of extream inconstancy and carryeth with it the guilt of high perfidie for those who have once entred such a Covenant to disanul alter or adde to it at their pleasure or to stand to it no longer than it maketh for their own advantage for saith he Though it be but a mans Covenant yet if it be confirmed no man disanulleth or addeth thereto No man to wit even the men themselves who made the Paction else the similitude would not quadrate to the Truth for illustration whereof it is made use of to wit that even God Himself that made the Covenant with Abraham and his seed could have no such purpose in giving the Law as to alter and abrogate that Covenant as is clear from ver 17. From Vers. 16. Learn 1. The Covenant of Grace made with Abraham and his spiritual seed is a Covenant of promise wherein the thing promised is freely bestowed and not from the merit or worth of our obedience and works and herein the promises of this Covenant do differ from the promises of the Law or Covenant of Works for by the Promises which signifie a free promise is meaned the Covenant of Grace to Abraham and his seed were the Promises made the word signifieth a free promise 2. This Covenant of Grace is also a Covenant of Promises as containing many Promises for although it sometime have the name of a promise in the singular number as ver 17. from that comprehensive and chief Promise I will be a God unto thee and to thy seed after thee Gen. 17. -7. yet it containeth a numerous number of other promises which are as so many rivulets and streams flowing from that fountain-promise presently mentioned even the Promises of the life that now is and of that which is to come 1 Tim. 4. 8. for saith he To Abraham and his seed were the Promises made 3. This Covenant of Grace or Promise was entred by God with Abraham as accepting the tender of it not only for himself but for his seed whereby all his natural issue excepting those only who were expresly excepted by God to wit all the posterity of Ishmael and Esau who continued and waxed worse in the apostasie of their forefathers from Abrahams God Rom. 9. 7 13. were comprehended within the Covenant by vertue whereof though none did attain Salvation but those only who did come up to the conditions of the Covenant whereupon Salvation was tendred to wit Faith Habak 2. 4. and Repentance Isa. 55. 7. yet all of them did enjoy the priviledge of Ordinances Gen. 17. 10. and had Salvation offered unto them Joh. 4. 22. not absolutely but upon Gods terms revealed in His Word to wit if only they would believe and repent hence saith the Apostle To Abraham and his seed were the Promises made 4. As the Christian Church of the Gentiles is Abraham's spiritual seed as well as the Church of the Jews and was looked upon as his seed in that Covenant-promise made to Abraham and his seed Gen. 17. -5. compared with Rom 4. 16 17 So it is under one and the same consideration that both Jew and Gentile and all who reckon spiritual kindred to Abraham are his seed to wit as they follow the steps of his Faith and at least do professe that Doctrine of free Justification by Faith wherein Abraham walked Rom. 4. 12 See the distinction of the seeds or children ver 7. doct 8. for seing the Promises spoken of in the Text were made to his seed it seemeth they cannot be that Promise which aimed principally at Christ In thy seed shall all Nations be blessed Gen. 22. 18. but the Promises made to his seed the Church and chiefly that Promise I will be a God unto thee and to thy seed Gen. 17. -7. besides the mentioning of seed in the singular number were not an argument of any weight to prove that Christ personall was only meaned in the Promise seing seed is a word collective and may comprehend a number under it even in the singular number as the words Flock Army and such like so it seemeth most probable that by the seed here is meaned Christ mystical or Christ with His Body the Church made up both of Jew and Gentile who reckon spiritual kindred unto Abraham upon one and the same account and therefore are designed in the Promise by seed and not seeds He saith not And to seeds as of mâ—ny but as of one and to thy seed 5. So strict and near is that union which is betwixt Christ and the Church that not only is He the Churches Head Eph. 1. 22. but also as the Church is His Body and fulnesse Eph. 1. 23. So Christ is mystically and virtually the fulnesse of the Church in so far as it is He dwelling and working in them by the efficacy of His Spirit who separateth them from the world maketh them one mystical Body among themselves and one with Himself and worketh all their works in them even those which belong to Him not only as the Head but which also belong to them as Members of the Body 1 Cor. 12. 11 12. for hence is it that the whole believing seed of Abraham is here called Christ He being the bond of their union Joh. 17. 21. the fountain of their life and motion Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow Joh. 15. 5. And to thy seed which is Christ saith he From Vers. 17. Learn 1. That though God might have dealt with man by way of soveraignity as an absolute Monarch enjoyning to man his duty without giving him any ground to hope for a reward of his service yet He hath been graciously pleased to wave such right and to deal with him by way of covenant or paction and agreement upon just and equal terms prescribed by God Himself in which God promiseth true happinesse to man and man engageth himself by promise for performance of what God
Inheritance 1 Joh. 5. 10 11 12. for saith he God gave iâ— by Promise Vers. 19. Wherefore then serveth the Law It was added because of transgressions till the seed should come to whom the promise was made and it was ordained by Angels in the hand of a Mediator 20. Now a Mediator is not a Mediator of one but God is one HEre is a second Objection to wit If the Law or works done in obedience to the Law do not justifie Then it seemeth the Law hath been given by Moses upon mount Sinai in vain and to no purpose which Objection is expressed in a Question the meaning whereof is For what end was the Law at that time delivered containing such a number of precepts enjoyning so many moral judicial and ceremonial duties promising life unto the obedient Lev. 18. 5. and threatning God's wrath and curse to the disobedient Deut. 27. 26. wherefore was all this if the inheritance of life eternal come not by the works of the Law The Apostle answereth shewing first one main end for which the Law was added to the Promise and so much inculcated at that time to wit for the discovery Rom. 3. 20. and restraint of sin Numb 15. 39. and for the more through-conviction of the sinners lost and cursed estate in himself because of sin Rom. 3. 19. He sheweth secondly that this servile and childish discipline as having more of terror than love in it was to continue only during the infant-state of the Church until at Christ's coming in the flesh that spiritual seed of Abraham to whom the Promise was made should appear compleat in its principal parts and both Jew and Gentile be gathered into one Body But thirdly lest he should seem to debase the Law too much he commendeth it partly from the ministry of the Angels used therein Heb. 2. 2. Act. 7. 38. and partly from the mediation of Moses who did communicate the Word of the Law from God to the people Deut. 5. 5. Which latter as it serveth to commend the Law so also to inforce the Apostle's main scope to wit That the precepts and threatnings of the Law were only added because of transgressions and that God intended no such thing as thereby to hold forth to the people of Israel a Covenant of life upon condition of obedience to what the Law required seing there was a necessity to make use of Moses as a mids-man to speak between God and the people which did argue them to be conscious to themselves of their own guilt and therefore durst not approach unto God Exod. 20. -18 19. And therefore fourthly The Apostle proveth this consequence ver 20. from the office of a Mediator which is not used but only betwixt disagreeing parties whence he leaveth them to gather that it had been altogether in vain for God to have entred a Covenant for life upon condition of works with such a guilty sinfull people as could not fulfill the condition required in that Covenant and consequently could reap no advantage by it especially seing as he expresly affirmeth God is alwayes one consonant to Himself and doth not dispense with one jot of that perfect universal and constant obedience required as the condition of obtaining Salvation according to the tenour of the Covenant of Works Deut. 27. 26. From Vers. 19. Learn 1. So bent are men upon the abuse of things in themselves good whether divine Ordinances or any other gift bestowed by God upon them that they cannot difference betwixt the right use and the abuse of these things and are apt to conclude if they may not abuse them to gratifie some one lust or other that they can serve for no use to them and so are given by God in vain Thus the false Apostles concluded that if the Law was not given to justifie it was wholly uselesse Wherefore then serveth the Law say they 2. As the Moral Law Gen. 13. 8. together with the powerfull working of Gods Spirit in the Regenerate Gen. 39 9. and Gods restraining grace Gen. 20. 6. the discipline of the Church Gen. 9. 25. and the power of Magistracy which then was Gen. 9. 6. did serve to discover and restrain transgressions and to convince sinners of their lost estate because of sin before the Law given upon mount Sinai and do yet serve for the same uses and ends to the christian Church So the Lord was pleased in renewing the Covenant of Grace with His People upon mount Sinai to cast it in such a legal mould as that hereby He might bring down the pride of that stiff-necked people and the more effectually convince them of sin and of God's curse due to them for sin which legal dispensation of the Covenant did stand in this mainly that the duties and curses of the Law were held forth frequently fully and clearly Exod. 20. 2 c. Deut. 5. 6 c. 27. 15 c. and 28. 15 c. and the Promises chiefly of eternal life yea and of Christ and remission of sins but sparingly and for the most part very obscurely under the vail of earthly shadows and ceremonies 2 Cor. 3. 13. and under some dark prophecies Isa. 53. 7 8. compared with Act. 8. 34. And besides all this there was a yoke of other duties over and above the duties of the Moral Law laid upon them to wit the duties of the Law both judicial and ceremonial Exod. 24. Lev. 1. and obedience to them most strictly urged and that under hazard of the same so much reiterated curse Deut. 27. 26. for saith he The Law was added to wit on mount Sinai and added to the Covenant-promise made to Abraham because of transgressions Now he cannot mean the Moral Law as to the substance of it for that did perpetually sound in the Church ever since it was a Church even before Moses Gen. 18 19. and so it was not then added neither doth he mean by the Law that whole Doctrine which was delivered from God upon mount Sinai for that Doctrine did contain in it a Covenant of Grace the very promise of salvation and pardon of sin through the Messias to come Luke 24. 29. which was formerly made to Abraham only it was cloathed with a more legal dispensation and so the Law taken so generally cannot be said to have been added It remaineth therefore that by the Law which was then added to the Promise because of transgressions must be meaned that legal dispensation of the Covenant of Grace set down in the body of this second Doctrine whereby it did at the first view and without very accurate inspection appear to be a Covenant of Works although it was really a Covenant of Grace 3. This legal dispensation of the Covenant of Grace was not to continue alwayes in the Church but until the partition-wall being broken down at Christ's death Eph. 2. 14 15 16. the Gentiles should be called unto the fellowship of the Church and together with the Jews make up one compleat seed unto Abraham
and earnestly to expect the full revelation of it by the Messiah Job 4. 25. From Vers. 24. Learn 1. The Church of God considered as a politick body and with relation to her different state in several times hath some resemblance to the age of a man as having had her infancy under the Patriarchs her childhood under Moses and her perfect age under the Gospel which different states and as it were several ages of the Church did arise partly from the Churches rudenesse and incapacity to comprehend spiritual Truths in their native beauty and lustre which were alwayes the greater by how much the Church was nearer her beginning and partly from the different measure and degrees wherein the promise and way of Salvation by the Messiah were made known to the Church the manifestation whereof was first very obscure Gen. 3. 15. but afterwards alwayes more and more clear untill at last according to the foregoing prophecies Mal. 4. 2. The Sun of Righteousnesse at Christ's incarnation death and ascension did arise with healing under his wings The Apostle pointeth at those several ages of the Church while he representeth the Jewish Church as a child under a pedagogue in this verse and more fully chap. 4. ver 3. and the Christian Church as men of perfect age and so no longer under a Schoolmaster ver 25 26. Doct. 2. The Lord 's visible way of dispensing Grace and covenanted Blessings by external means hath not been alwayes one and the same but diverse according to the temper and complexion of His Church in her several states and ages so that as the Churches state was more rude and earthly or more polished and spiritual the Lord did train her up under a more rude or spiritual form of Worship thus the Church while in her infancy and childhood was under a Pedagogue whose charge is to attend children The Law was our Schoolmaster but now being come to grown age she is no longer under a Schoolmaster 3. The Lord's way of dispensing Grace under the Old Testament as it is set down in the Law given by Moses was very suitable to the childish and infant-state of the Church the Lord dealing with them in a way much like to that whereby Schoolmasters do train up children at Schools for under this dispensation there were first a whip and rod to make the refractory stand in aw even the frequent inculcating of God's curse Deut. 27. 15 c. and comminations of temporal calamities Deut. 28. 16 c. and also many ceremonial penances in their many washings and purifications Lev. 15. through the whole chapter Secondly there were allurements also for those who were of better and softer natures to gain and keep them in obedienâ—â— such as did befit the state and condition of that People even frequently reiterated promises of temporal blessings Deut. 28. 3 c. and also an earthly inheritance Isa. 1. 19. Thirdly there were restraints also from the use of things in their own nature indifferent put upon them under fore certifications Lev. 11. through the whole thus to try their obedience to bow their wills and so to make them tractable and obedient in these other 〈◊〉 weighty things of the Law 1 Cor. 9. 9 10. And lastly though their dignity as sons was not altogether keep 〈…〉 up from them 2 Cor. 6. -16 18. yet it was but fel 〈…〉 made mention of and the Promise the charter of their inheritance kept up under a dark vail 2 Cor. 3. 13. and they themselves made to serve under hard servitude and bondage as if they had not been sons but servants chap. 4. 3. Wherefore the Law was our Schoolmaster saith he 4. God's great design and scope in all this pedagogy of the Law was that thereby souls might be directed unto Christ and made to close with Him for righteousnesse Rom. 10. 4. The frequent inculcating of the Moral Law and Promises of life upon their obedience did convince them how far they were from that exact righteousnesse which God required and that therefore they behoved to seek for righteousnesse some-where else which was inforced by the threatnings of the Law shewing that otherwise they would perish The Ceremonies Sacrifices and frequent Washings did also tend to this even to convince them of and to keep their eye fixed upon their own filthinesse and deserved damnation and to make them seek for righteousnesse satisfaction to provoked Justice and the expiation of their sin in that alone sacrifice of the death and bloud of Christ Heb. 9. 9 10 11. for saith he The Law was our Schoolmaster to bring us unto Christ. 5. The Godly under the Old Testament were justified by Faith laying hold upon Christ for righteousnesse even as we are now for saith he The Law did bring us to Christ that we might be justified by Faith From Vers. 25. Learn 1. The proposing unto our selves to bring about a good necessary and spiritual end is not sufficient to justifie our use-making of whatsoever means we may conceive to be or sometimes have been approven of God as conducible for that end except those means have a present stamp of divine approbation for the using of them God's end is to be endeavoured by His own means for though the bringing of us to Christ for righteousnesse be as necessary now under the Gospel as it was under the Law and though the pedagogy of the Law of Moses was an approven mean for bringing about that end under the Old Testament yet Paul will not grant That therefore it should now be made use of in order to that end because under the dayes of the Gospel the ty of divine authority enjoyning the use-making of that Schoolmaster is ceased But after that Faith is come we are no longer under a Schoolmaster saith he and therefore are not to subject our selves unto him 2. Though the curse of the moral Law is to be denounced against all impenitent sinners in the Christian Church that hereby they may be constrained to flee unto Christ for righteousnesse Joh. 3. 36. and the precepts thereof are to be urged upon the Regenerate as the rule of their obedience Eph. 6. 1 c. and though the exact righteousnesse required in the Law doth serve as a glasse wherein even the Renewed may see their manifold failings Rom. 7. 14 c. and so be necessitated to betake themselves daily to the bloud of sprinkling for pardon Rom. 7. 25. In which respects the moral Law may be called a Schoolmaster even to the christian Church and a Schoolmaster to bring them to Christ yet the christian Church is fully freed from that legal dispensation of the Covenant of Grace which was added to the Covenant-promise upon mount Sinai which what it was is explained ver 19. doct 2. and ver 24. doct 3. For after that Faith is come we are no more under this Schoolmaster saith he From Vers. 26. Learn 1. The Church of God under the New Testament as to her outward
state is in a state of Sonship or Adoption which noteth her freedom from that rigor and servitude under which the ancient Church was through the outward legal dispensation of the Covenant of Grace chap. 4. 3. and the truly godly have some peculiar dignity added in relation to the grace of Adoption over and above what Believers under the Old Testament had in so far as the vail of that legal dispensation being removed the generality at least of Believers now have more ready accesse to the Covenant-promise and a clearer insight in and knowledge of all those priviledges which belong unto them as the sons of God Heb. 12. 22 23 24. for taking what the Apostle saith of their being the children of God in both or either of those respects his intended scope is brought about which is to shew That the christian Church is not under the pedagogy of that Mosaical dispensation even for or because ye are all the Children of God saith he 2. Though Faith in the Messiah to come did entitle Believers under the Old Testament to the dignity of Sons and Daughters to the Lord Almighty yet Faith in Jesus Christ already come doth adde some peculiar dignity of Sonship upon the christian Church and especially upon Believers in it even that which is presently mentioned in the preceding Doctrine the Lord having been pleased to make the Churches full growth and utmost perfections as to her priviledges and outward state and measure of accesse to tryst with His Son 's coming in the flesh that so His entry to the world might be more stately as being accompanied with such a measure of royal munificence Heb. 11. 40. for saith he Ye are all the children of God by Faith in Jesus Christ to wit already come Vers. 27. For as many of you as have been baptized into Christ have put on Christ. 28. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus 29. And if ye he Christ's then are ye Abraham's seed and heirs according to the Promise THe Apostle having proved that the christian Church is freed from the mosaical dispensation which was added to the Promise upon mount Sinai seemeth in these verses not only to confirm that which he had presently asserted of our being the children of God by Faith because we are baptized into Christ have put on Christ are one in Christ but also and mainly to obviate an Objection yet more made use of by the false Apostles in behalf of Circumcision which was not added upon mount Sinai unto the Promise but given to Abraham with the Promise as the initiatory seal of the Promise Gen. 17. 10. whence it seems they argued That notwithstanding all that which was added upon mount Sinai was now abrogated yet Circumcision was to be kept in the Church as that without which none could be Abraham's seed or an heir according to the Promise The Apostle's Answer cometh in effect to this That Baptism into Christ that is which sealeth and signifieth our ingraffing into Christ Rom. 6. 4. was substituted in the place of Circumcision and sufficient for compassing all those ends for which Circumcision was instituted and that because they who are baptized into Christ do put on Christ and so are in a manner incorporate and make one body with Him as a man is incorporated with his garments from which the word is borrowed ver 26. Which incorporation of the christian Church and making all the members thereof one in Christ he sheweth is effectuated without any respect had to any difference of Nations conditions worldly or distinction of sexes leaving them to gather that Circumcision which by vertue of its institution did serve for keeping up a distinction between Jew and Gentile Exod. 12. 48. could have no influence upon this businesse ver 28. From all which he concludeth Seing Baptism doth testifie and seal up Christ's interest in those who are baptized as His and their union with Christ who is the real Head of the blessed Race through whom alone Abraham and his seed were to be blessed That therefore ipso facto and without any more ado they were Abraham's seed and apparent heirs of that heavenly inheritance given unto Abraham by promise and so that there was no necessity in order to this end of joyning them to the blessed Nation by Circumcision as the ancient Proselytes were and as the false Apostles alleaged should yet be practised ver 29. From Vers. 27. Learn 1. Though Circumcision the initiatory Seal and leading Sacrament of the Covenant under the Old Testament Exod. 12. 48. be now abolished with the rest of that ancient dispensation yet seing the Church of God even under the New Testament is not wholly spiritual but in part earthly and carnal Rom. 7. 14. standing in need to be instructed and confirmed in spiritual Truths by things sensible and earthly Joh. 3. 12. it hath therefore seemed good unto God to enjoyn the celebration of some Sacraments in the christian Church unto the end of the world Mat. 28. 19 20. which are in signification more clear and in use lesse painfull and burdensom and particularly He hath substituted Baptism in the place of Circumcision which doth serve for all these spiritual uses now which Circumcision did serve for then to wit all these uses which were of common concernment to the Church at all times and not peculiar to the dispensation which then was for the Apostle clearing how Circumcision was now abrogated doth shew how Baptism doth it in all those necessary uses for which it did serve For as many of you as have been baptized into Christ have put on Christ. 2. Among other uses for which Baptism doth serve this is the first and chief to signifie and seal up our ingraffing into and union with Christ there is an external visible union consisting in external covenanting and serious profession of christian Truths either personally or parentally which is sealed up to all visible Professors absolutely for they are in Him externally Joh. 15. 2. There is a real and saving union signified and sealed up unto all the Regenerate absolutely for they are in Him savingly Rom. 8. 1. and to all the Members of the visible Church conditionally if so they come up to the termes which Scripture calleth for as necessary in order to union with Him to wit saving Faith for this much the Apostle doth import by saying we are baptized into Christ even that our ingraffing into Him is signified and sealed by Baptism 3. Baptism doth also signifie and seal our putting on of Christ to wit by Faith for by Faith we make application of Christ unto our selves Joh. 6. 40. and Christ so applied serveth for the same use to the soul which garments do serve to the body He covereth our loathsom nakednesse Rev. 3. 18. and is also for an ornament unto us Eph. 5. 27. He communicateth heat and warmnesse even those
sweet refreshing influences of His Spirit for life and godlinesse Cant. 1. 2. and 2. 5 6. And Christ is thus and for these ends put on in Baptism partly because Baptism engageth all who are baptized to put Him so on Rom. 6. 4. and partly because those who are baptized inwardly by the Spirit as well as outwardly by Water do actually and really put Him on 1 Pet. 3. 21. As many as are baptized into Christ have put on Christ It 's a metaphor taken from garments which men put on to cover adorn and keep themselves warm From Vers. 28. Learn 1. Though Christian Religion abolish not those civill distinctions which are between Nation and Nation Master and Servant 1 Pet. 2. 18. or the dignity of the one sex above the other 1 Cor. 11. 7 8 9. Yet it layeth no weight upon any of these as to the point of accesse unto Christ and use-making of Him Whatever Nation rank or sex a person be of it is all one in this matter none are debarred from Christ nor yet the more accepted by Him for any of these things for having spoken of putting on Christ he subjoyneth there is neither Jew nor Gentile Greek c. 2. After and upon Christ's coming in the flesh the door of Free-grace hath been much more enlarged beyond what it formerly was so that the Greek and Gentile have all restraints taken off and a like ready accesse with the Jews to Jesus Christ for the Apostle's main scope in this verse is to shew that there is no difference now between Jew and Greek and by consequence that Circumcision which was one main part of the partition-wall betwixt them was not any longer to stand in force and what is spoken of the bond and free male and female seemeth to be added for illustration and confirmation of this Truth only except he doth also hint that those restraints which were upon bondmen and the female sex as to the enjoying of some priviledges under the Old Testament Gen. 17. 10. Lev. 22. 10. were now also taken off There is neither Jew nor Greek bond nor free male nor female 3. There is an union among all those who are baptized whereby they make up as it were but one man to wit all visible Church-members of all Nations of every condition and of both sexes make up one politick Body having by divine appointment the same Laws Government the same kind of Office-bearers and spiritual Courts and enjoying the same priviledges 1 Tim. 6. 13 14. And all real Believers make up one mystical and spiritual Body as being animated acted and ruled by one and the same Spirit of Jesus Act. 15. 8 9. for saith he They are all one or one man 4. The bond and ty of the Churches union is Jesus Christ. And according to the nature of that union which is between Him and them whether external and by a profession only or internal and by vertue of saving Faith also So is the nature of that union which is among themselves either external or political only or internal and mystical also and the more that any be united and keeped near to Christ he will be at greater nearnesse unto these who are Christ's for having spoken of their putting on Christ he subjoyneth ye are all one in Christ Jesus From Vers. 29. Learn 1. By vertue of our Baptism and our putting on of Christ in Baptism a right and interest in and over us doth accresse to Christ so that we become in a peculiar manner His seing in Baptism we enter an open and professed engagement to be wholly and only the Lord's for in place of resuming If ye being baptized into Christ have put on Christ which was the foundation of the present inference laid down ver 27. he resumeth If ye be Christs implying the one of these doth follow upon the other 2. The Christian Church or all who are given over unto Christ in Baptism are Abraham's seed and heirs of the promised inheritance to wit with regard had to that distinction of seed ver 8. doct 8. And hence it followeth that the charter of this inheritance or the Covenant betwixt God and His People hath been alwayes for substance one and the same and that the Church of the Old and New Testament are both one even the self-same seed of Abraham differing in nothing further than a man of perfect age doth differ from himself being a childe and that there is but one Faith one Salvation and one way of obtaining the same under both Testaments for saith he If ye be Christs ye are Abrahams seed speaking to the Christian Church 3. Though all those fore-mentioned be the same under both Testaments yet there are some accidental differences whereof one lyeth in the different wayes of incorporating persons unto that blessed society to whom the heavenly inheritance doth appertain which then was by being circumcized in evidence of their subjecting themselves wholly to that burdensom administration under which the Church then was But now it is sufficient to be baptized and by so doing to subject our selves unto Christ for in opposition to the false Apostles who still maintained that none could be Abraham's seed except they were circumcised and would subject themselves to the Law of Moses the Apostle affirmeth If ye be Christs then are ye Abraham's seed c. CHAP. IV. IN the first part of this Chapter the Apostle doth further clear the Churche's freedom from that ancient Policy of the Jewish Church by the similitude of a Pupil and his Tutors which similitude is propounded ver 1 2. And applyed first to the Churches bondage under the Old Testament ver 3. and secondly to her freedom from that bondage under the New ver 4 5. whereof he giveth an evidence to wit God's bestowing upon them the Spirit of Adoption ver 6. and so concludeth the dispute ver 7. In the second part he laboureth upon their affections first by a sharp reproof for their defection which he aggregeth ver 8 9. and giveth some instances of it ver 10. and hinteth at the great hazard they were in because of it ver 11. Secondly by a most affectionate insinuation wherein he exhorteth them to be affectionate towards him and sheweth how dearly he affected them ver 12. inforcing the former and evidencing the latter from his thankfull acknowledgement how affectionate they were once to him for the Truths sake to ver 17. And obviateth an objection taken from that intense affection which the false Apostles seemed to carry unto them by shewing wherein their zeal and affection was defective ver 17. and the nature of true zeal ver 18. Giving evidences that this true zeal and affection was in himself towards them ver 19 20. In the third part he confirmeth and illustrateth the whole preceding dispute by the history of Abraham's family And first he prefaceth desiring them to make the Old Testament judge in this controversie ver 21. Secondly he propoundeth the typical
history ver 22 23. Thirdly he expoundeth the mystery of the two Covenants prefigured by the history ver 24. 25 26. Fourthly he confirmeth the truth of this mystery from Scripture ver 27. Fifthly he maketh application of the whole purpose first for information of the way to attain the heavenly inheritance ver 28. Secondly for consolation against present persecutions to the end Vers. 1. NOw I say that the â—eir as long as he is a childe differeth nothing from a servanâ— though he be lord of all 2. But is under tutors and governors until the time appointed of the father THe Apostle being yet further to clear the Churches freedom from that legal external policy of the ancient Church whereof he spake so much chap. 3. ver 19 c. doth use another similitude taken from a pupil and his tutors and curators And first having made a transition usual to him when he is more fully to explicate any former purpose See chap. 5. 16. 1 Cor. 15. 50. he setteth down the similitude in these verses to this purpose That a childe though he be heir and owner of all his fathers inheritance in hope and as to right yet so long as he is a minor and under age he differeth nothing from a servant in point of subjection and as to free government and enjoyment of his rights and goods ver 1. and this because he himself is ruled and his estate managed by tutors and curators the continuance of which subjection the Apostle sheweth is ordinarily limited unto the time prescribed by the father longer than which the heir is not to remain in that state of subjection to his tutors ver 2. There are indeed other limits of childrens minority prefixed by the Law besides the Will of the father but he mentioneth this because it only doth quadrate to the present purpose for which the similitude is made use of From this usual custom among men approved of here by the Spirit of God being considered in it self and without respect had to that spiritual purpose unto which it is applied afterwards Learn 1. So licentious is youth where there is no restraint and so foolish as being destitute of experience and more ruled by the inundation of impetuous passions than force of reason That it is much conducing both for a man's self and for the publick good of the society among whom he liveth he be first subjected unto others and made to obey as a servant whereby in progresse of time he may attain some wisdom and experience before he have absolute power to dispose of his own estate and obtain dominion over others otherwise it could not be so generally agreed unto by all parents and in all nations that the heir as long as he is a childe should differ nothing from a servant which the Apostle speaketh of as an approven custom and excepted against by none 2. It is the duty of parents as to provide a competent portion for their children whereupon they may live when they themselves are dead and gone so to do what in them lyeth to secure their portion for them lest it be delapidated by their childrens folly or any other way rendred uselesse unto them for unto this end are tutors and curators provided by the father unto the childe But he is under tutors and governors 3. Though parents are not to give unto their children just cause of irritation Col. 3. 21. yet they ought not to please them to their hurt but in some things must crosse their humour to wit especially when their so doing tendeth evidently to their childrens good for though the heir even when he is a childe would affect liberty and absolute dominion over his own estate yet the wise parent must keep him under subjection to tutors and governors 4. It is no small mercy unto children when God doth prolong the life of parents untill they themselves attain to so much age and experience as may enable them to manage their own affairs seing otherwise their person and estate must come under the tuition government and reverence of others who possibly may prove their unfriends for they must even be under tutors and governors 5. Parents would labour to carry themselves with so much equity wisdom and streightnesse in providing a worldly portion for their children to live upon as they do not disoblige those with whom they have commerce that so they may with some measure of confidence commit the tuition of their children and means to the care and oversight of others even those whom they shall be necessitated to appoint for tutors and governors 6. It is the wisdom of parents to place no such trust of their children and means upon any though otherwise never so much trust-worthy but that they be limited in and at a set time be obliged to give an account of their trust Power and trust is a thing so dangerous that if it be at the intrusted partie 's option there are but few who willingly do part with it Therefore as for one reason it is marked here as a part of the father's providence to prescribe a time longer than which his childe is not to be under tutors and governors Until the time appointed by the father saith he Vers. 3. Even so we when we were children were in bondage under the elements of the world HEre he applyeth the similitude shewing the Church when she was in her infant-state under the Old Testament was kept in bondage and subjection under that rigid and strict administration or outward policy which then was and served for an A B C or a rough Rudiment whereby the ancient Church was instructed for the most part by resemblances taken from earthly and wordly things The first Doctrine which ariseth from his use-making of an earthly similitude to clear a spiritual Truth is already marked chap. 3. ver 15. doct 2. Learn 2. The Church of God under the Old Testament was in a state of nonage and as an infant or childe first for quantity as being contained in narrow bounds once of one family Gen. 4. 3 4. and at most but of one nation Psal. 147. 19 20. Secondly in understanding for although some persons were then endued with more excellent gifts of wisdom and knowledge than any now such as Abraham David c. And though many even under the New Testament are but in understanding children and babes Heb. 5. 12. yet considering the more clear revelation of the Gospel which now is 2 Cor. 3. 18. we not only have an opportunity of attaining to much more knowledge now than they had then Matt. 13. 7. but also the generality of Christians are much more knowing of Gospel-mysteries than the body of the Jewish Church was Mat. 11. 11. Yea and those of them who excelled most in knowledge did see but afar off Deut. 18. 18. and through a cloud of many dark Ceremonies Heb. 9. 9. which now are removed for speaking of the Jewish Church before Christ came of which himself
and that Paul and such as Paul was being cryed down they alone might be doted upon with a blind kind of zeal and affection ver 17. but lest by condemning their false zeal he should have seemed to cry down all zeal therefore he discovereth what true and praise-worthy zeal is and this as it seemeth with an eye to his own practice whose zeal towards those Galatians first was so ordered that the thing whereunto his zeal for them did carry him was in it self good and for their good and edification Secondly it was constant so that distance of place which occasioned an alteration in them towards him had not made him to alter towards them ver 18. Doct. 1. See chap. 1. ver 7. doct 5. concerning his suppressing the name of the false Apostles whereby he sheweth more of indignation towards them nor he could have done by giving them any designation though never so base They zealously affect you 2. Hereticall Preachers and Seducers will be exceedingly fervent and zealous for their erroneous opinions and pretend much love and affection to the People of God while they are about to make them imbrace their Errors for saith he They to wit the false Apostles zealously affect you 3. Every thing which goeth under the name of zeal or which truly hath much of zeal and fervency in it whether for opinions or persons is not to be approven there being so much of sinfull zeal which an hypocrite may have and therefore is not to be valued or regarded So doth the Apostle speak of their zeal They zealously affect you but not well 4. There is a renting zeal which carrieth the person wherein it is with a violent fervor to rent the Church of Christ and to create prejudices in the minds of people against their faithfull Pastors while they extenuate their good 2 Cor. 10. 10. and above measure aggrege their sins and infirmities all such zeal is sinfull and unworthy to be taken notice of for the Apostle proveth that their zeal was not good from this that it carried them to rent those Galatians from Paul and the Body of the Christian Church They would exclude you 5. There is a self-seeking zeal when men pretending much love to God and to the good of souls are really hunting after the breath of applause to themselves and that they alone may have greatest weight in peoples affections all such zeal is also sinfull for he condemneth the zeal of the false Apostles because their great design in what they did was to make those Galatians zealously to affect them 6. As the great design of false Teachers and the upshot of all their most zealous and fervent endeavours is to gain credit among the people to their opinions and persons So the usual method whereby they walk for attaining this end is first to alienate the minds of people from their own Pastors that so they themselves may be looked upon as only worthy to have room in peoples affections for this was the method of the false Apostles They would exclude you to wit from us that you might affect them saith he 7. The Ministers of Christ would so condemn the counterfeit of saving graces which may be found in hypocrites as that they do not in the least measure reflect upon the real graces of God's Spirit which are found only in true Believers for Paul having condemned their false zeal falleth immediately upon the commendation of true zeal But it is good to be zealously affected alwayes in a good thing 8. It is not enough that the thing which we do be in it self good except our affections be somewhat warmed with love to the duty and stirred up with an holy indignation and revenge against any thing which would divert us from it for this is that zeal which is here commended It is good to be zealously affected saith he 9. It is required in godly and approven zeal first that it be orderly neither making nor upholding rents or schisms in the Church and betwixt the People of God and those who are over them in the Lord for the false ungodly zeal of the false Apostles is condemned from this that they would have excluded those Galatians from Paul Secondly that it be sincere as aiming not at base and selfish but approved ends such as God's glory 2 Cor. 11. 2. our own Rev. 3. 19. and our neighbours salvation Col. 4. 13. for their zeal is condemned from this that their great design in all they did was to make the Galatians affect them Thirdly that it be according to knowledge Rom. 10. 2. as chusing right and approven means for bringing about the proposed end and not putting forth it self indifferently upon every thing good or bad without choice for saith he It is good to be zealously affected in a good thing Fourthly that it be constant not intending or remitting according as more of prosperity or adversity doth attend the making conscience of our duty Joh. 6. 26. but alwayes one and the same notwithstanding of any extrinsecal change of that kind for saith he It is good to be zealously affected alwayes Doct. 10. A Minister would labour to have his conversation so christian that if need require he may give his own practice for an instance or example of any duty which he presseth upon others as Paul doth here for having required constancy in zeal he hinteth at his own practice who was zealous for their good alwayes and not only when he was present with them Vers. 19. My little children of whom I travel in birth again until Christ be formed in you 20. I desire to be present with you now and to change my voice for I stand in doubt of you HE doth yet further pursue the intended scope which is to perswade them of his affection to them by making it yet more appear that his zeal for them was of the right stamp and not like that of the false Apostles In that first he was at great trouble and pains for their good such as are the pains of a woman in travel Secondly his design in all his labour and pains was not so much to make them affect him which was all that his adversaries sought after as to get the image of Christ which being once wrought in them by the means of his Ministry was now marred by their defection again repared in them and its lively lienaments drawn upon them which expressions of his intire affection are much sweetned by the affectionate stile of little children given unto them So that his whole discourse doth breath out no lesse affection than that of a tender mother towards her dear childe under some languishing disease or consumption ver 19. And thirdly that he desired vehemently to be with them face to face which was no great evidence of any hatred to them especially considering the end of his desire to wit that being more fully acquainted with their case he might accommodate himself in his speaking to them whether in
hath placed power and authority in the Church-guides Joh. 20. 23. being conveened together 1 Cor. 5. 4. to cut off from the body of the Church by the sword of Excommunication incorrigible and obstinate offenders for the destruction of the flesh that their spirit may 〈◊〉 〈…〉 ed in the day of the Lord Jesus and that the Church be not infected by the contagion of their sin 1 Cor. 5. 5 6. for by this cutting off is meaned Excommunication as the similitude of leaven ver 9. doth teach being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of and the Apostle alludeth to that phrase of cutting off from Gods People frequently used in the Old Testament as Gen. 17. 14. which did expresse the censure of Excommunication then in use among the Jews and the Apostle's wishing that they were even cut off who troubled them supposeth that there was power to cut off such in the Church if the exercise of that power had been seasonable I would they were even cut off 2. The spirit of Error may so far prevail among a People that the exercise of discipline can hardly attain its end amongst them to wit the shaming of the person censured 1 Cor. 5. 5 and the preservation of the Church from being leavened 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace and in all lenity and wisdom to the inflicting of Church-censures lest the person censured and the multitude seduced by him be thereby hardened and the Ordinance it self exposed to contempt and therefore would rather doctrinally declare what censures such persons deserve than actually inflict the censure it self for though Paul by himself alone had power to cut off and excommunicate 1 Tim. 1. 20 yet the infection had so spread it self in this Church and the general distemper was so great that he satisfieth himself with a wish declaring thereby what their sin deserved and proceedeth no further I would they were even cut off saith he Vers. 13. For Brethren ye have been called unto liberty only use not liberty for an occasion to the flesh but by love serve one another THe second part of the chapter beginneth in this verse wherein the Apostle having given a reason of his former wish ver 12. even because those seducers did hinder the course of their vocation burdening them with the observances of such things as are contrary to Evangelical liberty to the enjoyment whereof they were called by God he exhorteth them to take heed of running to the other extream of abusing their Christian liberâ—y as if they were thereby freed from all obligation to serve God or man in any thing and giveth two Rules to direct them in the right use of their liberty first They would not use their liberty for an occasion to the flesh where by flesh is not meaned the substance of our fleshly bodies but the power of sin and corruption which is in every man Eph. 2. 3. and is seated not only in our carnall fleshly appetite but in all the powers of the soul even the understanding Rom. 8. 7. and will or rational appetite Col. 2. -18. not being excepted So the sense of the Rule prescribed is That they would not take encouragement from this doctrine of Christian liberty to give licence unto the power of sin and corruption within them to break all bonds and to fulfill its own lusts Secondly That they would by love serve one another or that notwithstanding of this purchased liberty every one without exception of persons would from the fountain of love imploy himself in all the duties of love for bringing about the good of his neighbour and by consequence would straiten or enlarge himself in the use of his liberty as might be most conducing to his neighbours spiritual edification Rom. 14 13 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavoured by an honest Minister than that the People of God committed to his charge do in some measure walk answerably to their christian calling and nothing ought to stir up his zeal and indignation more than when they either actually walk or are tempted to walk in a course contrary unto it for thereby they not only mar the fruits of the Gospel to themselves see ver 4. but also cause it to be evil spoken of by others 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles as that he wisheth them to be cut off even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of liberty unto which they were called For Brethren ye have been called unto liberty saith he 2. Such is the power and subtilty of inbred corruption as that it perverteth the nature even of those things which are best and taketh occasion from them to do wickedly for there is hazard lest occasion be taken by corrupt nature even from the doctrine of christian liberty to break all bonds and to become licencious as is supposed while he saith Only use not liberty for an occasion to the flesh 3. The Minister of Jesus Christ ought with great circumspection to guard and cautionate the Truth delivered by him and especially such Truths as not being sufficiently guarded may readily be mistaken and made use of for the encouragement of corrupt nature in any vice or error for such was this doctrine of christian liberty and therfore the Apostle doth seasonably guard it Only saith he use not liberty for an occasion to the flesh 4. That our christian liberty purchased by Christ may be used aright it is required that we do not abuse it as an occasion of fleshly liberty whether first by making those things indifferent and free which God hath not made free as the Gentiles did fornication 1 Cor. 6. ver 12 c Or secondly by the immoderate and excessive use of things in their own nature indifferent as of meat drink apparel which is frequently condemned See Rom. 13. 13. for the Apostle prescribeth this as one rule for the right use-making of christian liberty Only use not liberty for an occasion of the flesh 5. It is not sufficient for the right use-making of christian liberty that we do not from thence take occasion to sin our selves but we must also labour carefully to guard lest by the offensive and undiscreet use of liberty we give offence and minister occasion of sin and stumbling unto others for he prescribeth this as a second rule that in the use of their liberty they would by love serve one another having an eye especially upon their neighbours spiritual edification Rom. 14. 13 15 Doct. 6. This freedom and liberty purchased by Christ doth not loose the ty of any necessary duty which we are under whether to God or man The yoke of duty is no wayes repugnant unto but very consistent with christian liberty for the Apostle having at large exhorted them
mankind to shew his falling in sin is rather to be pitied than made a wonder of and withall transferreth the guilt of the sin in a great measure from the person himself to the subtilty of Satan and violence of the tentation by which he was surprized and overtaken every one whereof doth doth serve as a motive unto that pity and meeknesse unto which he exhorteth Brethren if a man be overtaken in a fault saith he 4. Though those who are so maliciously obstinate in sin that lenity and meeknesse prevaileth nothing in order to their reclaiming are to be used with more severity and rigor 1 Cor. 4. 21. Yet others concerning whom we have not ground in charity so to judge but rather that they are surprized by the violence of some prevalent tentation ought to be more gently dealt with for they are only such whom the Apostle will have to be used with a spirit of meeknesse If a man be overtaken in a fault restore such an one c. 5. So subtil and assiduous is Satan in tempting 1 Pet. 5. 8. So ready is corruption in us to close with a tentation so soon as it is presented Eph. 2. 2. that if the childe of God be not all the more circumspect and diligent Mat. 26. 41. he cannot choose but be surprized as it were unawares by some one sin or other and be thereby made to dishonour God and to lay a stumbling-block before others for Paul supposeth it as a thing incident unto all men to be thus surprized while he saith If a man be overtaken in a fault 6. Though it be the duty of all men to endeavour the reclaiming of those who are lying under un-repented guiltinesse for the Command is given unto all Lev. 19. 17. yet the more holy men are and the further they have advanced in the wayes of piety they are the more obliged to go about this duty chiefly because they are in a better capacity to discharge it as being lesse tainted with sin than others and so having more freedom to reprove as also being more knowing how to go wisely about that difficile duty and more willing to perform it than others whose knowledge and love to God's glory and their neighbours good cometh short of theirs for the Apostle directeth this exhortation mainly to such as had received a greater measure of grace than others Ye which are spiritual restore such an one 7. The greater store of graces and gifts a man hath received he standeth the more obliged to lay out himself and all his receipts for the spiritual good and edification of others providing alwayes he move in his own sphere and transgress not the bounds of his calling Heb. 5. 4. for Paul layeth this task of restoring the backsliden Christian chiefly upon those who had received a greater measure of grace and spiritual enduements than others Ye which are spiritual restore such an one 8. As scandalous sins and erroneous opinions being fallen into by a childe of God do mar that orderly frame of the inward man which he did before enjoy wasting the conscience and eating out the edge of all his former tendernesse 1 Pet. 2. -11. So the person who hath fallen in such sins doth ordinarily prove backward to be reclaimed and very ticklish to be medled with by others for that end as a man who hath a bone dis-joynted can hardly endure to have it touched The word rendred restore such an one doth bear so much as signifying to set in joynt the dislocated members of the body So that sin putteth the soul as it were out of joynt 9. As it is the duty of all and especially of those who are spiritual to endeavour the reclaiming of any who are so fallen by admonition Mat. 18. 15. reproof Lev. 19. 17. prayer to God on their behalf Iam. 5. 14 15. all which and other means in order to the same end are to be gone about by private Christians by vertue of that ty which christian charity and their mutual relation one to another arising from their being members of one body do lay on and by publick Ministers and Church-guides by vertue of that authority wherewith Christ the King of the Church hath invested them Eph. 4. 11 12. So in the use of all these means every one is to carry himself with much skill and tendernesse if he would attain the proposed end for saith he Ye who are spiritual restore such an one or set him in joynt again It is a phrase borrowed from Chirurgians who being to deal with a dis-joynted bone will handle the same with skill and tendernesse 10. The grace of meeknesse whereby we moderate inordinate anger and speedily represse revengeful passions before they come to any great height Eph. 4 26. as it is the work of Gods Spirit in us so the exercise of it is most necessary towards those who are fallen and that all the means we use in order to their reclaiming be seasoned therewith as being in nothing transported with the fury of rage and passion but only acted with zeal to God love to the person fallen and with sanctified reason for thereby we evidence we are seeking the recovery of our brother and not insulting over him we are labouring to help him and not seeking to disgrace him for saith he Restore such an one in the spirit of meeknesse or in meeknesse whereof God's Spirit is the author 11. There is no man no not the most spiritual who can promise unto himself immunity from being set upon with strong tentations unto grosse and scandalous evils or that he shall stand when he is tempted if he be left of God under the tentation for he biddeth even the spiritual man consider himself lest he also be tempted whereby he holdeth forth not only a possibility that the spiritual man may be tempted but also of his yeelding to the tentation when it should be presented otherwise the argument had not been of such strength to inforce upon him the exercise of meeknesse towards those who are overtaken in a fault 12. As those who do most rigidly and uncharitably censure the faults of others are usually greatest strangers to their own hearts and very little sensible of their own infirmities So the serious consideration of our own weaknesse and how the root of our neighbours sin and of all other sin is in us Rom. 3. v. 10 to 20. how we stand by grace Psal. 94. 18. and how if God would suffer the tempter to break loose upon us we should so much exceed the sins of others as they exceed ours The serious consideration I say of all those though it should not bind us wholly up from reproving sin in others yet it should cause us exceedingly to mix and temper our severity towards their sin with the exercise of meeknesse pity and compassion towards their person for the Apostle to inforce the former exhortation of restoring their fallen brother in the spirit of meeknesse doth enjoyn consider thy self
his country-men and others for his sincere preaching of the Gospel without any mixture of Jewish Ceremonies 2 Cor. 11. 24 the marks skars or prints whereof which were yet visible and to be seen in his body did sufficiently witnesse and seal the truth of his Doctrine and especially did abundantly refute that former calumny for if he had preached Circumcision he should not have been so persecuted chap. 5. 11. and hereby also he opposeth his own practice and courage to the pusillanimity of his adversaries and their base desire of eschewing a crosse for the speaking of truth ver -12. Doct. 1. Though it be the duty of Ministers to contend for Truth against Error Jude v. -3. and to wipe off that disgrace which adversaries intend by unjust imputations and calumnies to fasten on their persons Rom. 3. 8. yet the spending of much time in those eristick debates may create no small trouble and heart-breaking vexation to their spirits as diverting them exceedingly from that far sweeter and in some respects far more profitable work both to themselves and others even of preaching the positive and practicall Truths of the Gospel unto their hearers and of feeding by meditation upon those Truths themselves for Paul speaking of their contradiction to Truth and calumnies against his person saith From hence forth let no man trouble me importing his wrestling with those did by way of unpleasant diversion trouble him and so as they consumed his strength for so much doth the word rendred trouble signifie 2. When the mouthes of hereticks and slanderers cannot be stopped with reason and fair perswasions but rather they prove more insolent it is the duty of those who have authority wisely to make use of it for putting them to silence for so doth Paul having used abundance of reasons and perswasions already by his Apostolick Authority command From henceforth let no man trouble me 3. As it is the lot of Christ's most eminent Servants to meet with base and disgracefull usage from raging persecuters as if they were the basest of slaves malefactors and the verie off-scourings of men So whatever hard measure His Servants do receive from such the Lord Christ will look on it as done to Himself He will own their sufferings wounds and akars of those wounds as His own and alloweth His suffering Martyrs to look so upon them also that because they are inflicted for the profession of His Name 1 Pet. 4. 14. and because of that strict union which is betwixt Christ and Believers whereby He and they are only one mystical Christ Eph. 1. 23. for Paul had received stripes and wounds the marks whereof did afterwards remain in his flesh the word signifieth the prints and marks of such stripes as slaves and malefactors used to be beaten with and those he calleth the marks of Christ I bear in my body the marks of the Lord Jesus 4. Though men of this world do but judge basely of those who suffer for Christ and of their sufferings together with the prints and memorials of their sufferings as they do judge of the stripes and skars of those who are justly beaten for their faults Act. 24. 5. yet the person who hath suffered will not be ashamed of but rather in a holy manner will glory in the very prints and marks of those stripes and wounds which he hath received for the name of Christ yea it is the duty of all to think the more honourably of that person seing those are the marks of Christ for Paul doth in a manner boast of those his marks which were imprinted by his persecuters of purpose to disgrace him I do bear in my body the marks of the Lord Jesus 5. Though wicked hereticks may suffer much before they renounce their erroneous opinions So that a man's suffering for his opinion will not presently prove his opinion to be truth yet when other strong arguments from Scripture and Reason are already made use of by a Preacher to confirm the truth of his Doctrine this may adde weight to all his other arguments and argue his sincererity and uprightnesse in the defence of his Doctrine even that with courage and constancy and that frequently he hath sealed the truth of it by his sufferings for the Apostle having already spoken sufficiently in reason for the defence of his Doctrine against his adversaries doth now make mention of his sufferings for the Truth as an additional argument to stop the mouths of those who did oppose his Doctrine and question his sincerity in the defence of it From henceforth let no man trouble me saith he for I bear in my body the marks of the Lord Jesus Vers. 18. Brethren the grace of our Lord Jesus Christ be with your spirit Amen FOurthly the Apostle concludeth the Epistle with his ordinary farewell-wish wherein having designed them by the name of Brethren he wisheth that God's grace and favour with all spiritual benefits flowing from it and purchased and conveyed to them through Jesus Christ therefore called the grace of Jesus Christ might reside both in the effects and sense of it in their spirits and whole soul and affixeth his Amen as an evidence of fervency and confidence in his wish and as a confirmation of the whole Doctrine delivered by him in this Epistle Besides what is already observed upon the like farewell-wish in the close of the Epistles to the Philippians and Colossians Hence Learn 1. The more of prejudice a Minister doth apprehend to be in a people or person against himself and his doctrine he ought to endeavour the more by affectionate insinuations and by frequent and seasonable reiterating of loving compellations the rooting out of those prejudices for besides all the insinuations which he hath used towards and lovely compellations which he hath given to those Galatians so much possessed with prejudice against him chap. 4. 16. he designeth them by the name of Brethren in his farewell-wish which he doth to no other Church except to that of Corinth 2 Cor. 13. 11. who at that time had deep prejudice against him also Brethren the grace of our Lord Jesus Christ. 2. The main thing in people for which Ministers ought to care and which should be most adverted unto by people themselves is the spirit and inward man as that for which God doth mainly call Prov. 23. 26. and being keeped right will command the outward man and keep it right also Prov. 4. 23. and without the concurrence whereof all that is done in the service of God is nothing but detestable hypocrisie Mat. 15. 8. for the Apostle wisheth the grace of God to be with their spirits by seating it self there that it may command the body and all the members thereof from thence The grace of our Lord Jesus Christ be with your spirit saith he FINIS A brief Exposition of the Epistle of Paul to the Ephesians The ARGUMENT PAul having planted a famous Church at Ephesus Act. 19. 1 10 c a prime City
a right unto Him Job 3. 36. with 1 Joh. 5. 11 12. and to all those excellent saving priviledges which were purchased by Him Job 1. 12. So whoever would receive this gift aright must receive Him as their head to quicken them to rule them and to be reverenced by them for He gave Him to be head to the Church 2. The power and superiority which Christ hath over His Church chiefly the invisible Church of reall Believers as head is of another kind than that which He hath over all other creatures besides as being more intimate amiable and in a manner more native and natural and accompanied with willing subjection in His Church Psal. 110. 3 even as the superiority which the King's head hath over his own body or his royal consort being compared with that which he hath over his subjects or rather his subdued enemies for He gave Him to be head over all to the Church Over all that is in a singular and eminent manner above the domination which He hath over all other creatures 3. None in any sense can be an head to the Church unto whom the Church in that same sense is not a body so that if the Church be not the Pope's body the Pope cannot be the Churches head for there is a reciprocation betwixt the head and body in this purpose as Christ is the Churches head so the Church is His body He gave Him to be head to the Church which is His body 4. None can draw comfort from those sweet relations of head husband king c. which Christ hath taken upon Him towards His Church but they who stand under a correspondent relation towards Him as being His body spouse and subjects and who make conscience of such duties as each of these relations do bind unto for as Christ is an head to the Church so the Church is His body Which is His body saith he 5. As Christ by taking upon Himself those relations towards His Church which are found amongst men doth stand obliged unto those duties which men are bound to by vertue of such relations Psal. 23. 1 c. So the Lord's People are allowed and commanded to search unto the duties and priviledges following upon such relations among men and from thence to learn what to expect from Christ by vertue of that relation and what honour and priviledges they do enjoy by standing under that relation to Christ for from this that Christ and the Church stand under the relation of head and body the Apostle inferreth that the Church hath this priviledge of being Christ's fulnesse even as the shoulders arms breast belly legs and thighes are the fulnesse of the natural body so that mystical Christ made up of head and members is not compleat and full without the Church or the least Believer in the Church Which is His body the fulnesse of Him saith he 6. In searching forth the grounds of these similitudes or relations taken from amongst men whereby Christ setteth forth to our capacity what He himself is to His People we would carefully guard lest by pressing them too far we ascribe any thing to Christ which is not according to the analogie of Faith or in any measure dishonourable to Him for Paul having stretched-forth that similitude of the head and body so far as to infer thence that the Church is the fulnesse of mystical Christ he carefully guardeth against a mistake whereby people might think that then some perfection were wanting in Christ to be supplyed by His Church while he saith that Christ filleth all in all 7. As even Believers in themselves are empty creatures till they be filled being destitute of all good which they may call their own Rom. 7. 18. and unable to help themselves if it were but with one right thought 2 Cor. 3. 5. So there is a supply to the full of all their emptinesse in Christ who is made of God unto them wisdom righteousnesse sanctification and redemption 1 Cor 1. 30. and communicateth largely and to the full of His own fulnesse unto such as are sensible of their own emptinesse Joh. 1. 16. Psal. 81. -10. for He filleth all in all 8. Before that Christ do thus supply our emptiness out of His own fulness He must first be in us and united to us by faith Eph. 3. 17. for He is in all whom He filleth He filleth all in all CHAP. II. IN the first part of this Chapter the Apostle doth commend the doctrine of salvation by free-grace first from the consideration of that misery under which not only the Ephesians and other Gentiles were before conversion as being spiritually dead ver 1 following the corrupt custom of the world and Satan's suggestions v. 2. but even the Jews also as being inslaved to their own corrupt lusts v. 3. Secondly from the consideration of that delivery from sin and misery which was common to them both And first he mentioneth the first fountain and internal impulsive cause of that delivery to wit God's free-grace ver 4. Secondly the several branches of it as their quickning in the way of grace ver 5. the resurrection of their bodies and their glorification in heaven ver 6. Thirdly the final cause of this delivery to wit the manifesting of God's rich grace ver 7. And fourthly he cleareth and proveth they were saved only by grace by removing all other things inconsistent with grace from having influence upon our salvation And that first generally ver 8. and then particularly their good works because first otherwise they should have had matter of gloriation in themselves as to this purpose the contrary whereof is intended by God ver 9. Secondly power to do good works was given them in regeneration So that though they be necessary yet they are not meritorious ver 10. In the second part of the Chapter he maketh a more particular application of the former purpose unto the Ephesians and in them to all the Gentiles And first he layeth forth that misery which was in a great part peculiar unto them as they were Gentiles and this both more generally ver 11. and more particularly in five several branches ver 12. Secondly he declareth their present happy estate of nearness to God and His Church through Christ briefly ver 13. and explaineth more fully that Christ was the peace-maker and in order to His making peace had abolished the ceremonial Law ver 14 15 and sheweth a twofold necessity of Christ's so doing both for uniting of Jew and Gentile in one Church ver -15. And for reconciling both of them to God ver 16. Thirdly he sheweth that this benefit of nearnesse was published and actually communicated unto them by the preaching of the Gospel ver 17 which he proveth from the accesse which both Jew and Gentile had to God ver 18. And lastly he concludeth from what is said that the Ephesians were now in a blessed state comparing the whole Church to a city a family ver 19. and
-19. Doct. 1. As those who are converted would frequently call to mind that sin and misery under which they were when God did call them See vers 11. Doct. 2. so because an abstract view of sin and misery in the general doth not much affect the heart therefore they ought to branch forth and call to mind their misery in its severall heads and parcels that so they may be the more affected with it for the Apostle having exhorted them to remember their former misery he doth not only give them a general view of it ver 11. but here doth branch it forth in five particulars which they were to remember That at that time ye were without Christ c. 2. For a man to be without an offer of Christ yea to be without a reall interest in Christ though there be never so frequent offers of Him is a dolefull sad and dangerous case for to want a reall and saving interest in Christ is to want life 1 Joh. 5. 12. light Joh. 1. 4 5. strength Joh. 15. -5. liberty Joh. 8. 36. and acceptation with God Mat. 3. 17. And to have a saving interest in Christ doth make a man truly happy what ever be his misery otherwise for he maketh this the first branch of their misery and that which virtually compriseth all the rest even that at that time they were without Christ. 3. Though Christ from all eternity had a right unto and interest in the Elect they being given over unto Him in the Covenant of Redemption Joh. 6. 39. yet they never have nor can plead any interest in Him or in those saving benefits which were purchased by Him untill they be effectually called and do actually believe in Him for though God from all eternity had chosen in Christ those who were truly Godly among the Ephesians cap. 1. 4. yet untill their effectuall calling they were without Christ as without Christ did speak their not having an actuall interest in Him That at that time ye were without Christ. 4. Though Jesus Christ was not so clearly manifested unto the Jewish Church as He now is under the Gospel 2 Cor. 3. 14. yet they were not then altogether without Christ they had Him revealed unto them though but darkly in the Word Gen. 12. 3. and in their daily sacrifices which were types and shadows of Him Col. 2. 17. yea and the Godly then had reall interest by faith in Him Joh. 8. 56. and in those saving benefits which then were to be and now are actually purchased by Him Rom. 3. 25. for the Gentiles are here said in opposition to the Jews to have been at that time without Christ whereby it is implyed that the Jewish Church was not without Him 5. It is no small happinesse for men and women to have union and communion with the Church of Christ It is even an happinesse in its own kind and comparatively to be members of His visible Church for thereby we partake of all the priviledges thereof which are Gods speciall care and government Isa. 4. 5 6. protection and preservation in all ages notwithstanding the opposition of all enemies Isa. 31. 4 5. the enjoyment of the ordinary means of salvation Psal. 147. 19. and the externall communion of the Saints by partaking of the same ordinances 1 Cor. 10. 17. and the mutuall gifts one of another 1 Thess. 5. 11. together with the offers of Christ and salvation upon such terms as they are proponed in the Gospel Act. 13. 38. But it is much more happinesse to be members of the invisible Church of Believers for thereby we do partake of all the saving benefits and special priviledges thereof which are union with Christ as her head and Husband Eph. 5. 23. 30. communion with Him in all the saving fruits of His Redemption relating either to grace here or glory hereafter chap. 1. 3. together with that communion which Believers have among themselves in their mutuall partaking of the gifts and graces one of another 1 Cor. 12. 25 26. And to be deprived of all union and communion with Christs Church is a wofull sad and miserable case for Paul maketh this the second branch of their misery that they were aliens from the commonwealth of Israel 6. So strait and nigh is that union betwixt Christ and His Church that separation from or union with the one inferreth separation from or union with the other and in the same respect and degree wherein men are separated from or united with Christ they are in some answerable respect and degree separated from or united with His Church for the Apostle conjoyneth these two as of equall extent Ye were without Christ as being aliens from the commonwealth of Israel 7. As the Lord hath been graciously pleased to transact with man about that obedience which he oweth unto God as his soveraign Lord and Creator in the way of Covenant or mutuall paction and agreement wherein for his better encouragement to discharge the duty required of him the Lord doth assure him of a rich reward Joh. 3. 16. So the Covenant which God hath entered with fallen man is a Covenant of promise wherein the thing promised is freely given and not for any worth in him to whom it is given for as his affirming that the Gentiles were strangers to the Covenants of promise implyeth that the Church was no stranger to the Covenant but that God did deal with them by way of Covenant so the word promise in the Originall signifieth a free promise where the thing promised is freely bestowed And strangers from the Covenants of promise 8. For men to live and die without an offer of the Covenant of grace made unto them to be entered by them is a wofull sad and dangerous case for hereby they are not only deprived of all the priviledges of the visible Church mentioned Doct. 5. to which the tender of this gracious Covenant unto a people and their professed subjection to it doth give right the Covenant being the Churches Chartor whereby she holdeth all these priviledges Act. 2. 38. with 39. but their salvation in that case is also rendered in an ordinary way impossible there being not so much as an offer of it nor a making known unto them the terms and conditions whereupon salvation may be had yea and further to be without an actuall interest and right to the saving blessings of that gracious Covenant arising from the grace of saving faith laying hold upon those blessings and the offer of them in the Covenant is a case in some respects no lesse lamentable sad and dangerous which is the case of all who are unregenerate even though they be members of the visible Church and so within the outward bond of the Covenant and do enjoy the common blessings thereof Rom. 9. 4. Matth. 20. -16. for such are not only destitute of an claim and title to any of those spirituall blessings which are offered in the rich and precious promises of this Covenant Jer. 31. 33
6. Yet He imployeth His called Ministers and Servants as instruments under Him for carrying on this work among whom He did make speciall use of the Prophets and Apostles for laying the foundation in so far as they first did reveal and preach Jesus Christ and commit to writing such truths concerning Him as are necessary for salvation Joh. 20. 31. while other ordinary Ministers are imployed in the preaching of Jesus Christ as He is revealed in Scripture to build up the Elect upon the foundation which was laid by them 2 Tim. 2. 2. for he calleth Christ the foundation of the Prophets and Apostles that is whom they placed in the Church by their Doctrine and Writings by which He maketh them to differ from ordinary Ministers And are built upon the foundation of the Prophets and Apostles 7. There is a sweet harmony and full agreement between the Doctrine and Writings of the Prophets and Apostles as in all other things so especially in holding forth Jesus Christ for a foundation and rock of salvation unto Believers the latter having taught and written nothing but what was partly prefigured in types and partly foretold in prophesies by the former Acts 26. 22 23. for Paul affirmeth that the same foundation Christ was laid by both while he saith Built upon the foundation of the Prophets and Apostles 8. How little ground the Papists have from this or any other Scripture blasphemously to teach that the Pope is the foundation of the universal Church visible in whose voice and sentence the faith of all Believers ought to be determined and built appeareth not only from the meaning of the words asserted in the exposition but also from this that all the Apostles are spoken of as having equal influence upon this foundation so that Peter whose successor the Pope doth plead himself to be had no privilege in this above the rest for he saith Ye are built upon the foundation of the Prophets and Apostles 9. Though men are easily moved to combine together in ill Psal. 83. 3. as being naturally inclined to it Gen. 6. 5. yet such is the antipathy of every man by nature unto that which is truely good Rom. 3. 12. and unto all other men in that which is good that nothing lesse was required for uniting all the Elect among themselves so as to make them joyntly endeavour the bringing about of Gods glory in their own salvation than that Jesus Christ should interpose as an arbiter with power causing the parties at variance to be at peace and become a center wherein all those scattered lines might meet and a corner wherein the severall walls and stones of the building are conjoyned for saith Paul it was necessary in order to this union that Jesus Christ himself should be the extream corner-stone Vers. 21. In whom all the building fitly framed together ' groweth unto an holy temple in the Lord. THis stately edifice is described secondly from the artificiall and altogether divine structure and joyning together of all its parts which is the beauty of any building This orderly frame and curious structure of the Church consisteth in these two First That the whole edifice and all its parts are firmly joyned in him that is in Christ the foundation to wit by faith their life being framed according to His prescript and example Matth. 11. 29. and their faith imbracing Him according as He is held forth in the Word without addition or diminution Col. 2. 6. even as the whole frame of a materiall building is made conform to the foundation Next That all the parts of this edifice are strongly joyned together among themselves by the grace of love Col. 3. 14. and orderly situate every one acting towards the good of another in their severall stations 1 Corinth 12. 25. 26. in so far as they are regenerate and consequently are parts of this building 1 Corinth 12. 5 even as all the parts of a materiall building have a commodious correspondency one to another and thereby are fitly framed together This edifice is described thirdly from its perpetuall increase and growth flowing also from Christ the foundation which growth is to be understood not only with respect to the whole body of the Church which groweth by the addition of new converts Isa. 54. 3. but also and mainly to every member in particular which do increase and grow in gifts and graces 2 Pet. 3. 18. And lastly it is described from the end intended in rearing up this stately growing edifice even to be an holy temple unto God wherein He may manifest His presence and be perpetually served and glorified as it was in Solomons temple Psal. 132. 13. Doct. 1. Jesus Christ doth differ from the foundation of all other buildings in this that the whole building and every stone of it doth take immediate band upon the foundation all Believers being most intimately joyned to Him by faith and not by the interveening mediation of others as it is in materiall buildings for the Apostle sheweth that all the building no part thereof being excepted is in Him while he saith In whom all the building 2. As there is a strict conjunction and a kind of proportion between Believers and Christ as also among themselves even such as is branched forth in the exposition of this verse so a great part of the strength and beauty of the Church and of all its parts consisteth in this conjunction and proportion and nothing is more uncomely than for a Believer to be disproportioned unto Christ either in his faith or practice and to other Believers in his coldrife affection to them or his not acting orderly in his station for their good for the Apostle describeth this spirituall edifice from its divine structure and curious joyning of all its parts as that wherein a great part of its beauty and strength doth consist In whom all the building fitly framed together 3. As this spirituall edifice doth differ from other buildings that not only the whole edifice but also all the parts of it 1 Pet. 2. 5. are indued with life a life which is wholly spirituall and floweth from their union with Christ the foundation So this life of theirs is for the time but imperfect their spiritual graces having not as yet attained that fulnesse and strength which is required for the Apostle while he ascribeth a spiritual growth to all the building doth imply both those seing growth supponeth life and want of just stature and perfection In whom all the building groweth 4. As growth in grace is a priviledge which appertaineth to all the parts of this spirituall building who are yet on earth so this growth of theirs doth flow from their union and communion with Christ and the more their union with Him be improved to the dayly extracting of a renewed influence from Him they cannot choose but thrive the better in this their spiritual growth for the Apostle ascribeth growth to all this building and growth from their being in
which union is Gods Covenant with the visible Church and the Churches professed imbracing and laying hold upon that Covenant when offered in the Gospel Psal. 50. 5. the other necessary to the welbeing of the Church which is entertained by unity in judgement 1 Cor. 1. 10. in heart and affection Act. 4. 32. by concurrance in purposes and actings Philip. 1. -27. So all those sorts of union and union in all those respects is to be sought after and entertained in the Church for the Apostle speaketh indefinitly Endeavouring to keep the union of the Spirit 2. The union which God requireth among His People is not an union in sin or error Isa. 8. 12. nor yet a civil union only in things worldly upon politick and civil interests Act. 12. 20. nor yet a meer outside agreement or living together only Psal. 55. 21. but an union in heart and spirit in things spiritual and such an union whereof the Spirit of God is author for therefore is it called the unity of the Spirit Endeavouring to keep the unity of the Spirit 3. The study of keeping peace and unity in the Church is a most necessary duty as being one prime instance of walking worthy of our vocation spoken of ver 1. and yet such is the restlesnesse of some and the prevalency of pride passion love to self-interest and such like dividing lusts in others that it is a duty most difficile to be practised as being the result of all those graces mentioned ver 2. and not attainable even by those who are endued with those graces except they apply themselves wholly to it and use the utmost of their serious endeavours for that end as is clear from the connexion of this verse with the two preceeding and from the word in the original rendered endeavouring implying study diligence and solicitude 4. Neither fair pretences for peace and union in the Church not seconded but rather contradicted by practice nor yet some carelesse endeavours which are easily broken by appearing difficulties are that which God will accept of at our hands as the duty required for preserving unity in the Church where it is or for restoring unity where it is already lost there is no lesse called-for than the utmost of our serious endeavours for that end so as we not only carefully eschew what may on our part give cause of renting 1 Cor. 8. 13. but also that we be not easily provoked when a cause of renting is given by others 1 Cor. 13. 5. and that when a rent is made we spare no pains nor stand upon any thing which properly is our own for having it removed Gen. 13. 8 9. and that we do not-weary of those endeavours under small appearances of present successe 2 Cor. 12. 15. for he biddeth them seriously endeavour to keep the unity of the Spirit 5. So many are the temptations arising from the corruptions of those among whom we live to make us neglect this duty of keeping the union of the Spirit that except we be of such peaceable dispositions as to digest many things one in another which otherwise our corruptions would make much stir about we cannot choose but fall at ods rent assunder as so many disjoynted legs and arms and upon every occasion involve our selves and the Church of Christ in several sad and dangerous broils and ruptures for he calleth peace that is a peaceable disposition kything in all our deportment the bond or ligament whereby the members of the Church are knit together in the bond of peace saith he 6. Whatever differences may fall out among the members of the Church in the matter of opinion and judgment yet they are not presently to break the bond of peaceable walking one with another by counteractings and factious sidings but ought to study unanimous and joynt practice in those things wherein there is agreement and where this peaceable deportment flowing from a peaceable frame of spirit is it tendeth much to preserve what remaineth of this spiritual unity and to regain what is already lost for peace with man which is the peace here spoken of doth especially consist in our harmonious walking together flowing from a peaceable frame of spirit and is here enjoyned as a special mean for keeping the unity of the Spirit even in the bond of peace Vers. 4. There is but one body and one Spirit even as ye are called in one hope of your calling HE doth now inforce the former exhortation to unity and peace first from an argument taken from those many things which are one and the same in the Church and all the true members thereof and for this end doth reckon forth seven unities which may be looked upon as so many bonds and tyes of the essential unity especially of the invisible Church and as so many arguments also that therefore all professing Christ should not only labour to be one in all those as they would evidence themselves to be sincere Believers and members of that blessed society but also improve their unity in these for keeping unity and peace in lesser differences There are three of these unities which are so many bonds and arguments in this verse The first is that the whole Church is but one body to wit the invisible Church of real Believers is one mystical body knit by faith to Christ their head Eph. 3. 17. and by the bond of love among themselves Joh. 13. 35. And the visible Church is one politick body 1 Cor. 12. 27. conjoyned with Christ their head and among themselves by external covenanting Psal. 50. 5. and their serious professing of saving truths Act. 8. 12 13 with 23. and this body is but one the invisible Church without all doubt is so and the Catholick visible Church made up of all Christians and true Churches in the world is also one because they have the same King Laws Word Sacraments of admission and nutrition which they visibly subject themselves to and receive and have a grant of the same common priviledges from God in the Gospel and therefore they are all one visible Church 2. There is but one Spirit to wit the third Person in the blessed Trinity who residing in Christ the head Isa. 61. 1. and in all the members Rom. 8. -9. as the soul in the natural body doth by His gifts and graces animate move and govern the Church the body presently spoken of 3. As the Church is one in these two so their hope following upon effectuall calling is also one Where by hope is not so much meaned the grace of hope as the object of that grace or good things hoped for as Col. 1. 5 especially heaven and glory the common inheritance of the Saints Col. 1. 12. which they get not in hand but only do possesse it in hope Rom. 8. 24 25. And this hope is said to be one to wit for kind and substance though there will be different degrees in glory Dan. 12. 2 3. Doct. 1. That the whole Church
and all the members thereof are but one body is a strong argument inforcing the duty of keeping peace and unity it being no lesse absurd and prodigious for Christians to bite and devour one another than if the members of one and the self-same natural body should rise up against tear and destroy one another for he inforceth the study of unity from this That there is one body 2. That any be a member of this one body it is necessary he have the Spirit of God residing in him whereby he may be quickened and acted either by the saving operations of that one Spirit otherwise he cannot be a member of the invisible body Rom. 8. 9 10. Or by His common gifts and operations otherwise a man come to age and understanding cannot be a member no not of the visible body 1 Cor. 12. â—1 for he maketh this one body and one Spirit of equal extent There is one body and one Spirit 3. That the whole Church and all the members thereof are animated and acted by one and the self-same Spirit of God is a strong motive to incite to the study of peace and unity seing divid lusts and practices are among those sins which grieve the Spirit See ver 30. 31. and that the difference of gifts and graces wrought in us by that one Spirit are given of purpose to make each member either usefull to another by that wherein it excelleth or indigent of the help of others in that wherein it cometh short and so to have the same care one of another 1 Cor. 12. from vers 14. to the end for he presseth unity from this that there is one Spirit 4. As an external call by the ministery of the Word and professed obedience thereto is sufficient to make a man a member of the visible body and to partake of the common operations of the Spirit So that any be of this mysticall invisible body and quickened and acted by the saving operations of this one Spirit it is necessary they be effectually called and actually translated out of their natural state to the state of grace for he maketh their being of this one body and having this one Spirit to be necessarily joyned with their calling to wit their being of the visible body and having the common operations of the Spirit with the external calling and their being of the invisible body and having the saving operations of the Spirit with the inward and effectuall calling Even as ye are called 5. Though effectual calling be a work of Gods Spirit there being none who comes to Christ except the Father draw him Joh. 6. 44. yet none is compleatly called untill he yeeld obedience to Gods call and being wrought upon by God doth actually work and concur with God for that end for what he called chap. 1. ver 18. Gods calling is here expressed to be their calling because then only are we called when we obey the call of God In one hope of your calling saith he 6. As those who are yet in nature not effectually called are in a hopelesse state having no right to heaven and happinesse and consequently no ground to hope for it how big soever they be otherwayes in their vain and groundlesse hopes Deut. 29. 19 20. So effectual calling doth open to the person'called a large door of well-grounded hope that whatever be his misery here yet he shall be perfectly blessed in the full enjoying of God for evermore hereafter for the called man only hath right to those rich promises 2 Pet. 1. 3 4. and God by calling him doth engage Himself to perform all that is promised to the called man according to his hope 1 Thess. 5. 23. with 24. for therefore are those glorious things hoped-for called the hope of our calling 7. The consideration of this that called Saints are all of them aiming at one and the self-same prize of their high calling and shall live together in glory should be a strong argument to make them live in peace and concord while they are here Their joynt aiming at one mark should make them of one mind and heart especially seing there is that in glory which will suffice all and their seeking of one thing needeth be no occasion of strife and emulation but rather of unity in heart mind and affection for why should they strive together who not only are brethren Gen. 13. 8. but also are heirs together of the grace of life 1 Pet. 3. 7. yea heirs with Christ Rom. 8. 17. and shall one day reign together in glory for he presseth their keeping unity from this that they were effectually called and heaven and glory hoped-for would suffice all and be enjoyed by all Even as ye are called in one hope of your calling Vers. 5. One Lord one faith one baptism IN this verse are other three of these unities which are also so many bonds of and incitements to that unity exhorted unto ver 3. First there is but one Lord which title though it belong to all the three Persons in the blessed Trinity by right of creation and accordingly is given to God under the name of Master Mal. 1. 6. yet seing the unity of the Spirit is spoken to ver 4. and of God the Father ver 6. therefore it ought in this place to be astricted to Christ the second Person to whom it is in a peculiar manner due by right of Redemption in so far as He hath redeemed the Elect from their naturall slavery and bondage under sin Satan and Gods wrath to be a peculiar people unto Himself 1 Pet. 1. 18 19. and hereby hath purchased a right to rule over them as Mediator Lord-depute and Administrator under the Father Philip. 2. 9 10 11. And He is said to be but one Lord there being none to whom either as partner or substitute He will communicate this His glory of dominion and lordship over His Church either in whole or in part 1 Pet. 5. 3. Secondly there is but one faith where by faith may be meaned the grace of faith for that is also one in respect of the author God Col. 2. 12. of the object which it apprehendeth the whole Word of God Act. 24. 14. and especially Christ and the promises Philip. 3. 9 Yet by faith is mainly here meaned the Doctrine of faith proponed by God to be believed as Gal. 1. 23. and this Doctrine is but one because though in the severall ages of the Church it was proponed diverse wayes and with considerable variation in some weighty circumstances Eph. 2. 14 15. yet in substance it hath been is and ever shall be the same Act. 15. 11. Heb. 13. 8. and from Christs coming in the flesh even to the end of the world it is to remain the same both for substance and circumstance Heb. 12. 27 28. and though there be different opinions in the Church about divine Truths revealed in the Scripture which occasioneth different faiths See ver 13. Yet there is only this one
faith allowed by Christ neither is there any other faith but this one in true Believers if we look to those Truths which are of absolute necessity to salvation there is an agreement in those and one and the same faith of those in all whatever may be their differences about other inferiour Truths Act. 4. 12. Thirdly there is but one Baptism whereby is meaned neither the Baptism of affliction Mat. 20. 22. nor of the extraordinary gifts of the holy Ghost Acts 1. 5. but the ordinary Sacrament of Baptism the practice whereof is enjoyned by Christ under the Gospel Matth. 28. 19. And it is said to be one not in respect of the persons administrating or receiving this Ordinance but of its nature and substance as having the same author Christ Matth. 28. 19. the same outward element for kind Act. 8. 36. the same way of administration enjoyned Matth. 28. 19. the same ends and uses towards those who are baptized Rom. 6. 3. 4. Doct. 1. All these who are of this one body animated and acted by this one Spirit and have well-grounded hope of glory they must and do subject themselves to Christ as Lord in so far as they are ruled by His Laws Acts 9. 6. and patiently submit to His corrections and chastisements Heb. 12. 6 7. for He maketh their being of one body having one spirit and one hope and their subjection to this one Lord of equal extent one Lord saith he 2. The consideration of this that the whole Church and all the Members thereof are subject to the dominion of one Lord and Master Christ Jesus is a strong argument for inforcing this duty of keeping unity and peace among themselves this being a duty which not only he did presse most vehemently upon His followers when He was about to leave the world and depart from them Joh. 13. 34 35. but also did most earnestly intreat the Father for even that they might be all made one in Him Joh. 17. 21 22. Besides what a shame is it for the Servants of one Master to fall at odds among themselves and thereby neglect their Masters work committed to them for he presseth the study of unity from this that there is one Lord. 3. The Law by which the Lord Christ will have His subjects ruled and governed is not searched out and known by sense or naturall reason but being revealed in the Word it is laid hold upon by faith and credit given to it because of His authority who hath revealed it for so much may be gathered from his making mention of faith or the Doctrine of faith immediately after he had spoken of the Lord Christ one Lord one faith saith he 4. The consideration of this that the whole Church and all the true and lively Members thereof do professe one and the same fundamentall Truths revealed in Scripture as the only object of saving faith and way to salvation ought to be a strong motive for keeping concord and unity in all other things which otherwise might occasion dissention and strife This agreement in the main in the journeys end and the necessary way which leadeth to it should make them ashamed to fall at odds and strife about other things of lesse importance and moment for he presseth unity from this that there is one faith 5. The wise Lord hath judged it fitting to add the Sacraments as seals unto the Doctrine of faith and salvation contained in Scripture that hereby we may be the more enabled to take up and understand that Doctrine and be the more affected with it as having the purpose of it not only exhibited and represented to our ear in the Word but to our eye also in the Sacrament and that we may be the more confirmed in the truth of that Doctrine as having not only His word and writ for it but also His seal and pledge for after mention made of the Doctrine of faith he presently addeth there is one Baptism 6. The Lord hath added Sacraments to the doctrine of faith not only for the reasons mentioned but also for engaging the party receiver unto such duties as the Doctrine of faith doth presse upon him a Sacrament being as a military oath whereby we bind our selves to fight under the Lords banner and in all things to be for Him for he doth presse them to duty even to keep unity from this that they were partakers of this one Baptism 7. The consideration of this that the Church and all the Members thereof are dedicate to God in one and the same Sacrament of Baptism unto the receiving whereof all do accord is a strong motive to make them keep peace and unity in other things seing this onenesse in Baptism doth imply our communion in all other things which are signified and sealed unto us by that Sacrament which are all those things wherein our salvation is most nearly concerned and that by Baptism we are solemnly engaged to go about our Master's work Rom. 6. 4. and so to eschew all renting and falling out among our selves by which His work is much retarded for he maketh this another argument to enforce unity that they did all partake of one Baptism Only know that though we are not to re-baptize those who are baptized by schismaticall and hereticall Churches even though they err in some fundamentall truths so long as the substantiall parts of Baptism are preserved though mixed with much of their own superstitious trash and therefore in some respect we may be said to have one common Baptism with them yet it doth not follow hence that we are tied to keep unity with them simply and in all respects We are only hereby tied to seek union with them not by joyning in their schism or damnable heresies but by labouring to reclaim them from those and if they be one in all the other essentiall ties and bonds of union here mentioned as of having one Lord one faith c. this onenesse of Baptism doth engage to be willing and endeavour for our part to keep the bond of peace with them in other things for those seven unities or bonds and arguments are not to be taken separately but joyntly as to the pressing of unity yea and though they be not one in all the rest yet it engageth us to own them in those things wherein they are right and owned by God providing always we touch no unclean thing 2 Cor. 6. 17. In these respects and with those limitations we deny not but unity should be keeped with hereticall Churches even the Church of Rome her self Vers. 6. One God and Father of all who is above all and through all and in you all HEre is the seventh unity which is the last bond or ty of the Churches essentiall unity and serveth also for an argument perswading to keep peace and unity in other lesser differences which argument is first propounded to wit all Believers have one common God and Father for though God as Creator is the God and Father
come from one and the same author to ver 12. Secondly they are all given for promoting one and the same end to ver 17. And 1. in this verse by way of correction and pre-occupation of an objection he holdeth forth Christ as the author of all those gifts and different measures to this purpose that notwithstanding of what he said of those many things wherein they were one yet there were other things wherein they did differ which neverthelesse were so far from dissolving in reason the bond of union that upon the contrary they did contribute much for keeping of it firme in so far as though every true member of the Church had his own peculiar grace and in some respects either as to the substance or measure of the grace differing from the grace of others yet all those different graces of the several members are bestowed by one and the same Christ and received in the measure and degree which seemeth good unto Christ the giver to prescribe and measure out unto every one where by grace is not meaned Gods favour or grace freely bestowing as in other places See upon Ephes. 2. 8 but the fruits flowing from this grace to wit grace freely given as appeareth from the instance given ver 11. of this grace in the ministeriall gifts and offices Which graces are of two sorts First saving which are only in the regenerate called grace because they flow from and are evidences of Gods grace and favour 1 Joh. 4. 19. Secondly common gifts called grace Eph. 3. 8. because they are freely given 1 Cor. 4. 7. The latter whereof is here chiefly meaned as appeareth also from the instance given ver 11. because it is only in those common gifts and graces wherein real Believers do differ as to the substance of them some being given to one and some to another 1 Cor. 12. 8. whereas all have one and the same saving graces 2 Pet. 1. 1. although they differ also in the measure and degree received of those 1 Joh. 2. 13. In which respect even saving graces may be also here meaned Doct. 1. Though the Lord is not pleased to bestow upon all the Members of the Church an equal measure of gifts and graces yet He giveth to every one some gift and in some measure and those either the common gifts of His Spirit as to all the Members of the Church visible come to age and the right use of common reason 1 Cor. 12. 11. Or saving grace also as to all the truely regenerate 2 Pet. 1. 3 4. for he saith unto every one of us is grace given 2. The Lord is pleased to dispense His graces and gifts to every one not in the same but in a different measure so that though the same saving grace for substance be given to all the truely regenerate yet it is not given to all in the same measure nor yet to any in any measure who are visible Professors only and though all have some common gifts whereby in some measure they may be made profitable in their station to the body yet none hath all gifts nor all the same offices wherein they may exercise their gifts ver 11. nor yet do all receive the same measure of those common gifts for so much is implyed while he saith Grace is given according to a measure 3. The greatest degree of gifts and graces which God bestoweth upon any is far below that fulnesse of grace which is in Christ He giveth unto none so much but there is alwayes somewhat wanting and they who have received most are capable of receiving more for their receiving grace according to a measure implyeth their receipts are capable of increase and a difference as to this between their receipts and Christs Joh. 3. -34. To every one is given grace according to that measure 4. The want of some excellent gifts bestowed upon others or of that excellent measure of saving graces which others have doth not argue a man unregenerate or wholly destitute of saving grace for the Apostle sheweth that even those who had one hope Lord Faith God and Father and consequently had saving grace ver 4 5 6. were not all gifted with one and the same but with a diverse measure of gifts and graces while he saith But to every one of us is grace given according to the measure 5. Diversity of gifts in the Church and diverse measures of saving grace are an ordinary occasion of division and strife in so far as these dividing lusts of pride contempt envy discouragement are apt to take occasion to stir and vent themselves from those different measures for the Apostle his entering upon this argument for union from the diversity of gifts by the adversitive particle But doth imply that they were prone to take occasion to rent upon that diversity and therefore he doth joyntly preoccupy an objection against union and bring an argument for it But unto every one of us is grace given 6. Whatever be mens pronenesse and inclination to rent and divide because of different receipts and measures yet that same diversity if well considered would be found to be one of the strongest ties and bonds of union in so far as hereby none no not the most eminently gifted can say he hath no need of others but every one are made mutually indigent of one anothers help and even the meanest in some measure furnished to be helpfull unto others See Paul proving this excellently from the similitude of the different members in the natural body 1 Cor. 12. 14 c. for the Apostle's scope in this and the following verses is to enforce unity from the diversity of gifts and graces amongst the Members of the Church But unto every one of us is grace given 7. This doth also inforce the study of unity from this ground of diversity of gifts if we consider that all we have of that kind is freely given and therefore we are not to be puft up with it nor to abuse it contrary to the mind of the giver and that both our gifts and measures however diverse do yet come from one rise fountain and author and therefore we ought to be one in making use of them and that this one author is the Lord Christ God Man Mediator in whose hands are all things given of the Father Mat. 11. 27. that He may dispense to whom and in what measure He pleaseth and therefore we are not only not to quarrel for our own measure it being His allowance who doth all things well and wisely Mark 7. 37. but also ought to imploy our gifts and severall measures for the edification and not the renting of His body which is the Church for the Apostle inforceth unity from the diversity of gifts upon those considerations that they were given by one and the same Christ But to every one is grace given according to the measure of the gift of Christ. Vers. 8. Wherefore he saith When he ascended up on high he led
Apostle teach while proving the variety of gifts he giveth an instance in those diverse offices wherein those gifts are to be exercised And he gave some Apostles some Prophets c. 4. The gifts which God bestoweth upon His publick Ministers for the work of the Ministery are the prime and chief of all those gifts which the Lord Christ doth bestow upon His Church and much to be preferred to the private gifts of others in so far especially as they are the ordinary mean appointed by God for working saving Grace Rom. 10. 14 15. for therefore is it that the Apostle not only here but else where Rom. 12. 6. 1 Coâ— 12. 28. being to give an induction of those various gifts bestowed by Christ upon His Church doth begin with and insist mainly on those gifts which are given to His publick Ministers and preachers of the Word He gave some Apostles some Prophets 5. A Ministery sent by Christ and sufficiently furnished with ministeriall gifts for the conscientious discharge of that calling is a singular gift of God unto a people whereby Christ doth supply the want of His bodily presence among them and bringeth about the edification of His Church as effectually as if He Himself were present upon earth Joh. 14. 12. for when Christ ascended up far above all heavens He gave in a special gift to His Church and as it were in supply of His absence some Apostles some Prophets 6. The Lord Christ hath never appointed such an office-bearer in his house as the Pope whom Papists call the visible head of the universal Church on earth supplying the room and place of Christ now absent in heaven nor yet of a Lord prelate commonly called Bishop who according to the maintainers of that office is one entrusted with the actual oversight of many Congregations and of whole Provinces with a degree of authority flowing from their office over and above all the Ministers of Jesus Christ within those bounds for if Christ had appointed those great Offices and office-bearers as necessary in His house how should the Apostle have passed them over not only in all other places where he speaketh of this purpose but also here where he is reckoning forth those gifts and offices which Christ ascending to heaven hath appointed to supply in a special manner the want of His bodily presence upon earth which without all doubt should be most supplied by those if they were of His appointment and therefore though the office of ruling Elder and Deacon be not so necessary to be here mentioned Yet those great Offices the mentioning whereof would have been so subservient to his purpose could not be well omitted Now none of those are here for he gave some Apostles some Prophets c. 7. The Lord Christ hath not intrusted all with a publick office in His house but some only to whom the rest ought to submit themselves and obey in the Lord Heb. 13. 17. Neither are all Office-bearers intrusted with one and the same office and therefore not indued with the same measure of gifts and parts so that we are not to measure all by some rejecting others who come not up in all things to those for He gave some Apostles some Prophets some Evangelists c. some only and not all 8. The Lord hath alwayes raised and yet will raise up men in His Church according to what the exigence of the times requireth and though we have not ground to look for men extraordinary whether for gifts or office Yet for men singularly assisted in their ordinary stations when the important affairs of the Church do call for such for here when there were extraordinary things to be done the first foundations of the Christian Church to be laid the Canon of Scripture to be compleated the Jewish way of Religion once established by God to be put down the Lord Christ sendeth forth extraordinary office-bearers and extraordinarily assisted for to bring all this about He gave some Apostles some Prophets some Evangelists 9. So wise and mercifull is the Lord Christ that He doth not overburthen His servants too much but where their work goeth beyond their strength He hath sufficiently provided how a part of their burden may be taken on by others for the work of laying the foundations of the Christian Church being too heavie for the twelve Apostles He did allow them co-workers and fellow-helpers even the Prophets and Evangelists He gave some Apostles some Prophets some Evangelists c. 10. Whatever is done in the Church of Christ according to His order though mediately by the hands of men Christ will own it as if it were done immediately by Himself which holdeth especially in the Churches calling of fit men to the work of the Ministery according to the order appointed by Christ for he maketh the calling of ordinary Pastors and Teachers though it be mediate only and by men to be from Christ as well as the immediate extraordinary calling of the Apostles He gave some Apostles some Pastors and Teachers 11. As it is needfull that both the judgments of people be informed and their affections wrought upon and as God hath furnished His servants with answerable gifts for effectuating both so we are not to despise either of those sorts of gifts neither the sound plain able teaching gift though it be not so operative or taking upon the affections nor yet the pithy moving pastorall gift that worketh upon the affections though it be not accompanied with profound knowledge and great learning in those who have it for the Lord dispenseth both those gifts and oftimes not to the same person He gave Pastors and Teachers Vers. 12. For the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ. THe Apostle having thus far enlarged himself upon the first branch of that general argument for union taken from the diversity of gifts in the Church to wit because they all came from one and the same author he doth now fall upon its second branch inforcing unity notwithstanding the diversity of gifts and offices because they are all given for promoting one and the same end which end is first propounded in this verse in three different expressions all tending much to the same purpose but with some difference in regard of three sorts of persons to whom the ministerial function hath reference First in regard of the Saints or people the end of the Ministery is to perfect them that is to bring them out of that disorderly disjoynted and confused frame posture and condition wherein they are and to fix them in a well-ordered compact spiritual frame and state which is attained when they are joyned to Christ by faith and one to another by love for the word signifieth to prepare fit and dispose things in an orderly frame Rom. 9. -22. and especially such things as were before rent asunder Mark 1. 19. or out of their own due place and order as disjoynted members
what he presently spake of that great end intended to be brought about by the Ministery and ministeriall gifts And first he illustrateth it in this verse from the term of its duration by shewing how long not all those forementioned offices ver 11. but that work of the Ministery in edifying the body of Christ spoken of ver 12. shall continue and last The term whereof in a word is the day of Judgement And it is set forth by three expressions the latter whereof is a further explication of the former and all of them do hold forth that high degree of perfection which the Church shall not obtain before that day And first he sheweth that work is to continue untill all the Elect some whereof are not yet born much lesse called and some of those who are called do differ in many things among themselves do come or meet for so the word may read in that compleat unity not only of opinion but also and especially of heart and affection to be manifested in that most perfect and blessed communion and fellowship which the Saints shall enjoy both with Christ and amongst themselves in glory called the unity of faith as having its first rise from faith however faith as to the distance from Christ implied in it shall then cease 1 Cor. 13. 12. which grace of faith he describeth to be the knowledge of the Son of God or as the word signifieth the acknowledgement of Him which speaketh somewhat more than our simple knowing of Him even a knowing Him as our own and with a speciall application to our selves and so as we give due honour respect and reverence to Him See upon chap. 1. ver 17. doct 10. Secondly He sheweth what unity of faith he meaneth even that which the Church and all her members shall attain to being come to the state and degree of perfection in the life to come which state is here called a perfect man or a man come to full and perfect age because that state shall be to the Church and all her lively members as their ripe and compleat age in comparison of their infancy childehood and growing age here in the world Thirdly he sheweth when the Church shall come to her ripe and manly age to wit when she attaineth that measure of perfection called her stature with allusion to the ripe age of a man when he is come to his full stature That measure I say of perfection which Christ shall fill them with in glory or whereby Christ mysticall shall be fully compleat there being none of His Members then wanting and all of them come to their perfect growth or a measure of perfection answering though not in equality yet in likenesse and conformity to that fulnesse of perfection which is in their head Christ to whom all the members of this mystical body shall be in some measure conform in glory 1 Cor. 15. 49. This stature of the fulnesse of Christ may be taken any or all of those wayes for they all agree in one and the same measure of perfection Doct. 1. The edification of the body of Christ is a work that shall be continually in motion and on foot untill all that are given to Christ of the Father no not one being wanting even all the Members of this mystical body be effectually called and united with Christ the head and among themselves and every one of them attain to their full and perfect measure of spirituall growth so that Christ shall never want a Church of Believers while the world endureth for the tearm to which that edifying work mentioned ver 12. shall continue is untill we all come to the unity of the faith 2. The Ministery of the Gospel is a standing ordinance untill Christs second coming neither are there any other Church-offices to be given by Christ to the Church for edifying His body but those which are already given in the grant of the Gospel and therefore those are to continue either more visibly or hidly in some one place or other in despight of men and devils unto the end of the world Matth. 28. 20. for this work of the Ministery in edifying the body spoken of ver 12. is to continue untill we all come to the unity of the faith 3. There is none no not the most eminent Saints on earth who are above the ordinance of the Ministrie so as to stand in no need of it or to be without reach of being bettered by it even Ministers themselves must be wrought upon and edified by this Ordinance otherwise they do not what they ought in saving both themselves and others 1 Tim. 4. 16. for even Paul reckoneth himself among those whom the Ministery was to have its due effects upon while he saith not ye all but we all come to the unity of the faith 4. As the Elect by nature are far removed from God from Christ and one from another So their great work when once converted should be and in a great part will be to tend and advance by degrees towards a compleat union and communion with God and with one another in God as the great scope they aim at and the point or center which they propose unto themselves to meet in for the former of those is supponed and the latter expressed while he saith till we all come or meet in the unity c 5. This perfect union and communion of all Believers with God and with one another in God is not attained at the first yea not in this life nor before the resurrection untill then there will be alwayes some alienation and distance not only from God 2 Cor. 5. 6. but also among themselves and that both in their judgements and affections 1 Cor. 13. 9. for he saith till we come in the unity which implieth there will be some time before we come at it even till the Church be a perfect man in glory 6. Diversity of gifts bestowed upon Ministers and the exercise of them in the work of the Ministery is the ordinary mean appointed of God for working up the body of Christ to this unity and therefore ought not to be occasion unto the people of strife and emulation schism or faction 1 Corinth 3. 4. much lesse should they be improven by Ministers for begettting or entertaining divisions or rents either among themselves or in the Church of God Phil. 1. 15 16. for he sheweth the work of the Ministery ver 12. diversity of offices ver 11. and diverse measures of gifts and graces ver 7. are all given to promot this unity and therefore ought not to raise division Till we all meet in the unity 7. The grace of faith and the exercise thereof is the way wherein the Saints do walk towards this blessed and perfect union in so far as faith uniteth us to Christ and through Christ to God and one to another chap. 2. 15. which union by faith is a step towards and endeth in that perfect union and communion with
already converted even to make them grow up in grace untill they come to perfection and therefore none who live on earth can justly account themselves to be above this Ordinance for the Apostle sheweth that also is one end of the work of the Ministery that those who are already quickened by it may grow up into him 2. The work of edification intended to be brought about by the ordinance of the Ministery is not attained upon souls though they be preserved free from Error except they also know the Truth adhere to it and be growing up in grace and in making conscience of all the duties of an holy life for Paul having mentioned one fruit of that spirituall edification mentioned ver 12. to be freedom from error and infection from false teachers ver 14. he here addeth another that speaking or cleaving to truth in love we may grow up into him in all things 3. Our making conscience to grow in grace is a soveraign remedy against the hazard of being surprized with error and tossed to and fro with every wind of doctrine in so far as then we are so much busied about our heart that we have not leisure to be taken up with vain and giddy notions of an unsetled head for Paul having dehorted them from being as children tossed to and fro with every wind of doctrine subjoyneth as a preservative from that unsetled temper but speaking the truth in love we may grow up 4. It is not sufficient for these who live under the drop of Ordinances to attain to the being of grace so as they can prove by evident marks that they have grace but they must also labour to grow in grace for hereby we glorifie God and speak to the commendation of our Lords table whereat we feed Joh. 15. 8. hereby we attain to the enjoyment of many rich priviledges which otherwise we are deprived of 1 Joh. 4. 18. and hereby also we are more enabled to ride out against a storm in trying times as appeareth from the conhexion of these two verses teaching that babes in Christ and children are tossed to and fro with every wind when grown and growing Christians will ride it out for Paul teaching that the end of the Ministery is to make Believers grow doth show they ought to grow while he saith But speaking the truth in love we may grow 5. As we do then sincerely adhere to the truth of heavenly Doctrine when we make evident our so doing by walking in all the duties of love both to God and our neighbour for faith worketh by love Gal. 5. 6. So our love is then truely Christian and not a fleshly lust or morall vertue only when it is grounded upon truth and the result of our adhering to it by faith for therefore Paul conjoyneth these two making the latter as it were the result of the former while he saith but speaking or cleaving to the truth in love 6. That Christians may grow in grace it is most necessary they labour to have both their understanding enlightened with truth and their heart and affections inflamed with love without either of which our growth is not Christian and spirituall but either superstitious and blind even a growth in error if the understanding be not enlightened or growth in pride conceit self-love and arrogance if the head only being filled with light our affections be not inflamed with love to God and our neighbour for therefore he prescribeth that by speaking the truth in love we should grow up 7. This Christian growth must not only be in one thing but in all things in so far as grace must be growing not only in all the parts of the soul understanding will and affections but the whole man also and all the parts thereof must grow according to all the ordinary dimensions or in all Christian vertues and duties both of our generall and particular calling 2 Pet. 1. 5. even as it is in living bodies who grow equally and proportionally in all their parts of length breadth height and depth That we may grow up in all things saith he 8. Then do Christians grow as they ought when they are in a perpetuall motion towards Christ so as to be daily more and more like Him incorporate in Him and one with Him that full conformity with Christ and that most perfect union and communion with Him which shall be attained in glory being the mark and scope toward which they tend and without attaining whereof they do not sit down satisfied as if they had enough for saith he we may grow up into Him 9. Though there ought to be a spiritual emulation among Christians so as to strive who may grow most and outstripe others 1 Cor. 14. 12. Yet there should be no division envious strife or carnal emulation among them upon this account so as to envie the progresse of others or cast stumbling-blocks in their way to retard them but an harmonious on-going and rejoycing in the progresse one of another seing they are to grow as the parts of one body under one head Christ for so much doth Paul here teach We may grow up into Him which is the head even Christ. Vers. 16. From whom the whole body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the body unto the edifying of it self in love THe Apostle doth illustrate the forementioned end of the Ministery fourthly and joyntly inforceth the study of love and unity by shewing how all gifts and offices do tend to the edifying of the body and furtherance of that growth whereof he spake ver 15. while he describeth Christ the Head presently spoken of from His influence upon and relation to the Church His body wherein he alludeth to a natural living body and the way how it being orderly made up of its severall members joyned together by nerves and sinews doth receive life motion nourishment and growth from the head and heart by the benefit of those bonds and ligaments whereby the particular members do not only receive life and nourishment unto themselves but do also convey them unto others so that every member doth receive due encrease and thereby the whole body doth come to maturity and growth In allusion to which way of the naturall growth of the naturall body he sheweth first that by vertue of spirituall influence drawn from Christ who is as the head and heart of the mysticall body the whole body to wit that which is militant on earth or all sincere Believers the true and lively members of this body are joyned fitly or orderly every one in his own place and station and also firmly or compactly with Christ and among themselves Secondly that they are thus joyned by the means of spirituall joynts and s 〈…〉 ews whereby we are to understand every thing that joyneth Believers with Christ and among themselves and they are either joynts and bonds of inward
union and communion to wit the Spirit on Christs part and faith and love on ours or of externall union to wit the Word Sacraments and those functions and offices which Christ hath appointed in His house yea and also all naturall and civil relations when they are sanctified and they are all called joynts of subministration or supply for the words read better so than as they are rendered by that which every joynt supplyeth to shew that those do serve not only to conjoyn us with Christ and among our selves but also for channels and instruments of communication by which spiritual nourishment and matter of growth is conveyed both unto our selves and others He sheweth thirdly that the whole members and every one of them being thus conjoyned do not only themselves by vertue of that furniture and spirituall nourishment communicate from Christ by the means of those joynts or bonds make encrease and grow but also make the whole body thus conjoyned to grow and this according to the effectual working of the holy Ghost whereby those joynts or means of conveying spiritual nourishment are blessed and made effectuall to the effect mentioned which effectuall working and blessing of encrease and nourishment following upon it is not communicated unto the members or parts without measure as it was to Christ the Head Joh. 3. 34. or unto all alike but in the measure of every part or member that is such a measure as Christ judgeth sufficient and most convenient to every member according to the place and function which they hold in the body and the use which he is to make of them for the good of the body And lastly he sheweth the end of the growth and encrease of the whole body in all its members to be not so much the good and advantage of the particular members as the advancement and edification of the body it self and of the particular members only in so far as their edification and growth is carried alongs in and contributeth for the edification of the body and that this floweth from the force and power of the grace of love in all the members which doth not look to it self only 1 Cor. 13. 5 but maketh every part contribute all what it is and can do for the benefit of others and common good of the whole Hence Learn 1. As Christ and Believers make up one mysticall body whereof He is head and they members See upon chap. 1. 22 23. So all things requisit unto Believers to make them a body do flow from Christ their union order bonds of union spirituall nourishment and instruments of communication whereby it is conveyed their growth and measure of their growth and all is from Him as the Apostle doth here fully teach from whom the whole body c. 2. As there is a most orderly and firm union of all the members of this body with their head and among themselves so this union is necessary in order to their receiving spirituall nourishment and making encrease thereby even as it is in the natural body a member cut off or separated from the rest cannot be nourished for he saith the whole body fitly joyned and compacted doth make encrease The first word fitly joyned doth expresse the orderly frame and proportion of all the members in this union The second compacted expresseth the firmnesse of this union 3. As there are joynts and bonds both of the internall and externall union of this body to wit such as are held forth in the exposition even the Spirit of God with His speciall graces and common gifts so that God doth make use of all those both as bonds of union and instruments of communication whereby He conveyeth spirituall nourishment unto the respective members is a strong argument to scare us from dividing or renting upon these or because of the diversity of those in the severall members for he saith the whole body is compacted by every joynt and he calleth them joynts of supply whereby furniture is conveyed his general scope wherein is to inforce the study of unity notwithstanding of diversity of graces gifts and offices compacted by that which every joynt supplyeth or every joynt of supply 4. There is no true member of this body either dead or idle or living and working only to it self but what life or nourishment it hath received from the head that it doth endeavour to communicate unto others for he saith there is an effectuall working from the Lord in every member according to which it maketh increase not only of it self but of the body 5. As there is no member of this body which receiveth the essentiall operation and gifts or graces of the holy Spirit without measure and as all receive some measure lesse or more So it is the duty of all and every one to contribute for the good of others and especially for the advantage of the whole body not by extending themselves beyond their measure but according to it that being all which God requireth for he saith the whole body or all the several members of the body do make increase of the body according to the effectuall working in the measure of every part 6. As it is not our improving of our measure of gifts and graces received which of it self and without the effectuall operation and blessing of Gods Spirit will bring about the spirituall good and advantage either of our selves or others so we ought not on this pretence to ly-by doing nothing but are to make use of our measure received and depend upon the effectuall operation of Gods Spirit for a blessing to our so doing for he saith increase is made of the body according to both those the Spirits effectuall operation and the activity of every part or member according to its measure even according to the effectuall working in the measure of every part 7. As all the lively members of this body do make increase and grow in gifts and graces so that is only true growth and a growth whereof Christ the head is fountain and author which addeth somewhat to the whole body and bringeth advantage to the Church in common but not that growth which seemeth to bring some benefit to a few with the disadvantage of the rest for the whole body or every member of the body maketh increase not only of it self but also of the body saith he 8. As there is no such degree of growth attained here neither by the Church in generall nor its lively members in particular but there are degrees yet wanting of their full and just stature So the measure of growth and increase already received should be improved by us for attaining a further degree of growth and advantage not only to our selves but also to others chiefly to the edification of the whole body for he saith every member maketh increase of the body to the edifying of it self so that the increase received is to be improven for attaining more even further edification 9. The more a man
do find himself inclined and constrained to improve in his station and according to his measure all his receipts whether of saving graces or common gifts to the spirituall advantage of others and chiefly for the common good of the whole body he may the more certainly conclude that he hath the grace of sincere love and charity rooted in his heart and is acted by it for he maketh love the impulsive cause why the severall members do improve all their receipts for promoving the edification of the whole Church while he saith it maketh increase to the edifying of it self in love Vers. 17. This I say therefore and testifie in the Lord that ye henceforth walk not as other Gentiles walk in the vanity of their mind THe Apostle being in the second part of the Chapter to dehort them from all impiety and profanity in the general contrary to that walking worthy of their vocation pressed ver 1. giveth an example of that wickednesse from which he dehorteth them in the conversation of those other Gentiles who were yet unconverted and living in paganism And first while he doth most seriously and under a grave obtestation by the Lord Jesus Christ as they would answer to Him and evidence their esteem of Him dehort them from walking as those other Gentiles he giveth a short sum of that godlesse conversation of theirs calling it a walking in the vanity of the mind that is a following and practising of whatsoever their unrenewed understanding and mind did teach and prescribe to which he ascribeth vanity and calleth the mind of unrenewed men vain because it is empty of the knowledge of God in Christ 1 Cor. 2. 14. and what knowledge it hath of God or of right and wrong is nothing but evanishing notions Rom. 1. 21. and wholly unprofitable as to the attaining of life and salvation Rom. 1. -20. for a vain thing according to the common and scripture-use of the word is an empty thing Isa. 41. 29. an evanishing thing Prov. 31. 30 and a thing unprofitable to attain the end intended Psal. 33. 17. Doct. 1. To live in a course of profanity and to be a member of Christs mystical body drawing life nourishment and growth from Christ the head are wholly inconsistent if the one be the other cannot be seing profanity of life is not only directly opposit to that new life of grace which all the members of that body do live but also doth wholly obstruct the passages betwixt the head and the members whereby spiritual influence for life and growth should be conveyed 1 Joh. 1. 6. for the Apostle from what he spake of influence for life and growth conveyed from Christ the head to all the members doth infer here that therefore and as they would evidence themselves lively members of that body so they would abandon profanity while he saith This I say therefore that ye walk not as other Gentiles 2. Ministers ought to be serious in pressing the duties of sanctification upon the Lords people not only simply exhorting but sometimes most gravely obtesting them by that which is dearest to them whereby the Lords people may know that their obedience to what is pressed is no trifling matter but such as their eternal welbeing is most highly concerned in for therefore doth Paul not only say and exhort them but also testifie and obtest them in the Lord that they walk not henceforth as other Gentiles 3. Our long continuance in sin already is so far from being an argument in reason to make us hold on in that course for the time coming that upon the contrary this very same consideration should be a strong argument to shame us from it for so much is implyed in his saying that ye henceforth walk not as other Gentiles as if he had said Ye have done so hithertils therefore do no more so See 1 Pet. 4. 3. Doct. 4. Our turning to God in earnest to expect life and salvation from Him through Jesus Christ doth call for and will be attended with an other sort of conversation than what we formerly had before conversion or that naturall men dead in sins and trespasses for the present have for Paul exhorteth these converted Ephesians not to walk as they themselves somtimes did nor as the unconverted Gentiles at present did I testifie saith he that ye hence-forth walk not as other Gentiles walk 5. Sense of mercy received from God is a strong incitement unto dutie toward God for he doth not obscurely hint at Gods mercy in separating them from the common lot of other Gentiles that so they may be the more incited to eschew what might dishonour Him that ye henceforth walk not as other Gentiles 6. The vilenesse of sin is such that it cannot be sufficiently expressed and so expressed as to make us abhor it by doctrine or word-speaking therefore it is sometimes profitable to take a look of it in its vilenesse power and tyrannie as it manifesteth it self in the lives of unrenewed men who are captive slaves unto it providing we so look to it as to make us abhor it and carry at a greater distance from it for therefore doth Paul hold forth a map of that wickednesse which he deborteth them from in the example of those unconverted Gentiles that by seeing of it they might the more abhor it That ye hence-forth walk not as other Gentiles walk 7. The conversation of all men unrenewed is vain and fruitlesse as spending their money for that which is not bread and their labour for that which satisfieth not Isa. 55. 2. for he speaketh of all the unconverted Gentiles that they walk in vanity 8. Whatever vanity or wickednesse is in the outward conversation of a naturall man it doth wholly flow from the vanity of the mind and understanding within and as the mind is so will the conversation be and therefore even the mind it self the chief seat of reason is corrupted and vain and so vain that from thence doth flow corruption and vanity to the whole man for he ascribeth the vanity of their walking to the vanity of their mind As other Gentiles walk in the vanity of their mind saith he Vers. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart NExt that the Apostle may the more effectually deter them from walking as these other Gentiles did he doth more largely and distinctly set forth that vain and godlesse conversation of theirs by shewing severall branches and degrees thereof both inward in their understanding and affections and outward in their life and conversation And first he sheweth that their understanding and knowing part or that part of it whereby men do reason inferring one thing from another for so the word signifieth was wholly blind and darkened to wit as to those things which relate to God and heaven 1 Cor. 1. 21. whatever was their understanding and quicknesse of judgement in
subject to her own husband so that what ever wives be otherwise for parts for birth for beauty for thrift for breeding if this be inlaking they want their chief ornament are dishonourable to God and a disgrace to their husbands for Paul doth hold it forth as their great lesson and the sum of all their duty Wives submit your selves unto your own husbands 4. There is no wife what ever be her birth parts or any other priviledge who is exempted from this ty of subjection to her own husband The law of nature God's ordinance and her own voluntary covenant do bind her to it for he speaketh indefinitely to all wives submit your selves 5. There is not any husband to whom this honour of submission from his own wife is not due no personall infirmity frowardnesse of nature no nor errour in the point of Religion doth deprive him of it 1 Cor. 7. 13. for he speaketh indefinitely also of husbands Wives submit your selves unto your own husbands 6. A wife can never discharge her duty in any measure of conscientious tendernesse towards her husband except she have an high esteem of the Lord Christ and be in the first place subject unto Him that so from love to Him she may subject her self to her husband not going without those bounds of submission which are consistent with her love to Christ for while he biddeth submit themselves unto their husbands as unto Christ he supposeth they had submitted to Christ already and speaketh to them as such Vers. 23. For the husband is the head of the wife even as Christ is the head of the Church and he is the saviour of the body THe Apostle doth next enforce this duty of submissive obedience upon wives from the ordinance of God who hath made the husband to be an head to his wife which similitude of an head taken from a naturall or politick body implyeth first the husbands eminency by reason of his sex the woman being the weaker vessel 1 Pet. 3. 7 and made for the man to wit an helper to him Gen. 2. 18. and the man not for the wife 1 Cor. 11. 9. as the head is more eminent than the body 2. It implyeth the husbands power and authority of government over his wife as the head hath power over the body to rule and direct it in which respect the man is called the image of God in a sense peculiar to himself which agreeth not to the woman 1 Cor. 11. 7. And it implyeth thirdly that ordinarily men are at least should be endued with a greater measure of knowledge prudence and other parts which they are to employ for the behoof of their wives 1 Cor. 14 35. even as the head is the seat of wisdom knowledge nerves and senses sending down influence for sense and motion to all the members upon all which grounds women ought in reason to be subject to their husbands Which argument he doth illustrate and enforce from the similitude of Christs headship over the Church whereof see chap. 1. ver 22 so that wives ought to submit themselves because God will have some resemblance of Christs authority over the Church held forth in the husbands authority over the wife I say some resemblance only for the comparative particle as holdeth forth not an equality but a similitude and likenesse and in some things only betwixt Christs headship over the Church and the husbands over the wife even in those things which I presently shew are implyed in the husbands headship which are some shaddows only of that eminency power and fulnesse of grace and perfections which are in our head Christ. But besides those the Apostle doth here expresse one thing wherein this resemblance doth also hold to wit that Christ as head is the Saviour of the body thereby implying that as Christs dominion over the Church His body doth tend to and is exercised in procuring and bringing about the Churches good and salvation So the husbands authority and eminency are given him for the like end even to procure the good and safety of his wife in defending her from injuries 1 Sam. 30. 18. providing for her 1 Tim. 5. 8. directing her in things necessary c. 1 Cor. 14. 35. and therefore the wife upon this consideration also ought to subject her self seing the husbands power and authority over her are given for her good Besides those doctrines which the Text thus explained doth expresly hold forth we may gather these consequences from it 1. It is not sufficient that wives do subject themselves to their husbands from respect to their own peace ease credit or to any thing of that sort but their subjection ought to flow from the conscience of and respect to that state and dignity wherein God hath placed their husbands above them so that their personall infirmities do not prevail so much to make them despise them as the dignity of their state to beget respect reverence and obedience towards them for Paul enforceth such a subjection as floweth from this ground while he saith for the husband is the head of the wife 2. There is no society though never so strictly tied together with strongest bonds which can comfortably subsist and keep together for any space of time except there be different degrees of superiours and inferiours some to govern and others to obey in the Lord among them for the wise Lord did see it necessary so to ordain even in conjugall society of husband and wife who are so strictly tied that both are but one flesh See ver 31. and yet the husband is made the head of the wife 3. Christians ought to be of such an heavenly frame of spirit as to take occasion from things civil or naturall which do occur in their ordinary employments to ascend to heavenly contemplations of things spirituall which have some resemblance to these other things which are among their hands for the Apostle teacheth so much while he leadeth husband wife from the consideration of the union order and duties of married parties to contemplate that sweet union and order which is betwixt Christ and His Church both here and in the following verses Even as Christ is the head of the Church saith he 4. Husbands and consequently other Superiours have a speciall piece of the image of Christ put upon them in respect of their power and authority over their inferiours given them of God whereby both inferiours may be afraid to vilifie and contemn their authority lest they be therein found defacers of the image of God and they themselves also may be taught to resemble Christ whose image they bear in employing their state and dignity so as they walk answerably to it if they would have that submission and respect from inferiours which is due unto it for Paul maketh that eminency and authority which husbands have over their wives a shaddow and resemblance of Christs power over His Church even as Christ is the head of the Church 5. As the members
of Christs body are by nature lost and gone even dead in sin and children of wrath Eph. 2. 1. -3. So there was no way for their recovery but by Jesus Christ His becoming man and suffering death and uniting Himself being now risen from death unto them as their head that so He may bestow the influences of spirituall life with a right to heaven upon them here and at last take them to Himself in glory hereafter for he sheweth that Christ is become the Churches head that He might be a Saviour of his lost body 6. The dominion and power which husbands have over their wives is not tyrannicall rigid or soveraign but loving gentle warm and amiable and such as the wife may look upon as a mercy to her self as well as a dignity unto her husband for it is compared here unto that sweet and naturall power which the head exerciseth over the body and Christ over His Church who maketh His people willing in the day of His power and it ought to be employed wholly for the good and safety of his wife as Christ is the Saviour of the body Vers. 24. Therefore as the Church is subject unto Christ so let the wives be to their own husbands in every thing THe Apostle secondly repeateth the exhortation as a conclusion from the former argument that wives should subject themselves unto their own husbands and addeth two things 1. The manner of this subjection to wit such as it may resemble the subjection of the Church unto Christ which is to be understood not in all things for wives are not to subject their souls and consciences to their husbands as Believers do to Christ trusting in Him for life and salvation but in some things only to wit so as they may subject themselves willingly chearfully lovingly chastly and dutifully unto their husbands for so doth the Church subject herself unto Christ. He addeth secondly the extent of this subjection and obedience even to all things which is not to be understood of all things absolutly and without exception Acts 5. 29 but all things lawfull godly honest and which are not forbidden in the Word of God even though they crosse the humour of the wives and argue little discretion in the husband who commandeth them Numb 5. 14 15. c. for nothing is excepted here but what is contrary to that subjection which is due to Him who hath commanded this subjection of wives to their husbands as Paul commenteth upon an expression like to this 1 Cor. 15. 27. Doct. 1. As subjection in wives unto their husbands is a most necessary duty So considering the inbred pride arrogance and self-willednesse which is in all the sons and daughters of Adam by nature it is a work of no small difficulty to get wives peswaded to give that hearty chearfull loving and dutifull respect and obedience unto their husbands which both the Law of nature and the written Word of God do require from them for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments Therefore as the Church is subject unto Christ so let the wives be unto their own husbands 2. Though there be much unmortified corruption in the Church of true Believers and a law in their members rebelling against the law of their mind Rom. 7. 23. yet God doth look upon them as true and loyall subjects to Christ in so far as with the Spirit and better part according to which God doth reckon with them they serve the Law of God Rom. 7. 25. and do groan after and long for the time when they shall be fully freed from the body of death and throughly subjected unto the will of God Phil. 1. 23. for while he saith as the Church is subject unto Christ it is supponed that the Church is subject unto Him and looked upon by God as such 3. The servants of Christ in pressing duties ought mainly to guard against that extremity which people naturally are most prone to fall into especially seing all the guards which can be used will have sufficient work to keep the heart from breaking over upon that hand for though there be some things excepted from coming under that obedience which wives do owe to their husbands as was cleared in the exposition yet because wives are more inclined to multiplie exceptions in this purpose than to diminish them Therefore he extendeth this obedience expresly to all things leaving them only to gather from the circumstances of the Text and other places of Scripture those few things which are excepted that thereby he may with one word cut off all unscriptural exceptions limitations and restrictions which imperious aspiring spirits impatient of the yoke are ready to bound and straiten this submission and obedience by Let them be subject in every thing saith he Vers. 25. Husbands love your wives even as Christ also loved the Church and gave Himself for it THe Apostle doth now exhort husbands to their duty which he first proponeth summarily under the name of love to their wives whereby the heart and inmost affections of the husband ought to be so inclined and disposed towards his wife as that not only he do wish her good but also endeavour unto his utmost to bring it about which is not to be so understood as if the wife were not bound to love her husband also Tit. 2. 4. But he presseth love upon the husband in particular because he is most ready to fail in this duty of love and to abuse that superiority which God hath given him over his wife by proving rigorous and bitter against her Col. 3. -19. Now this love enjoyned to husbands is not that common Christian love which is extended unto all Christians of both sexes as unto brethren and sisters in Christ Joh. 13. 34. but a speciall and conjugall love which ought to be extended unto none but unto a mans own wife and it includeth cohabitation with his wife and contentation with her love only Prov. 5. 18 19. a patient bearing with her infirmities and frailties 1 Pet. 3. 7. with a fatherly care to defend her 1 Sam. 30. 5 c. to provide for her in all things according to his power which either her necessity or dignity of her rank doth require 1 Tim. 5. 8. lovingly to govern direct and instruct her 1 Cor. 14. 35. yea and to cherish her ver 29. Next he inforceth this duty by two arguments The first whereof is proponed in this verse to wit Christ's example who loved His Church and from love gave Himself for it See upon ver 2. Which example of Christ's love doth not only inforce the duty as an argument but also point forth the right manner of the duty as a pattern In so far as the husbands love ought to resemble Christs to wit in the chastity of His love who loveth none to His Church Joh. 17. 9. the sincerity of His love who loveth the Church not for His but
10. 16. but also to confirm the grant of them to us if we believe Rom. 4. 11 yea and to exhibit a greater measure of those saving graces unto us upon our right using of them 1 Cor. 11. 24. therefore is it that the thing signified is ascribed unto the sign and seal Now the Apostle doth mention Baptism only and not the Lords Supper either because there is the same reason for both and therefore it was sufficient to expresse the one or because Baptism is the first and leading Sacrament and sealeth up our regeneration and new birth in a peculiar manner Tit. 3. 5. and therefore it is most appositly mentioned here where he speaketh of God's work in bringing sinners out of nature unto the state of grace The second mean and instrument which God maketh use of is the Word to wit the Covenant of Grace revealed in the Gospel and preached by sent Ministers Rom. 10. 15. which the Lord doth blesse for conveying grace to gracelesse sinners and so for sanctifying and cleansing them not by any vertue in the sound syllabs or sentences of this Word but by the effectuall working of His own Spirit Acts 16. 14. whereby He doth accompany His Word when and where He pleaseth Joh. 3. 8. Doct. 1. The love which an husband carrieth unto his wife ought to make it self evident not only in these things which tend to her welbeing in things temporall but also and chiefly in his sincere endeavours to bring about her spiritual and eternall good by labouring to instruct her in the saving knowledge of God in Christ 1 Pet. 3. 7. lovingly to admonish her for her faults Job 2. 10. and to pray with her and for her 1 Pet. 3. -7. for the example of Christs love to His Church which he is to imitate doth teach so much seing He from love gave Himself for the Church that He might sanctifie and cleanse her 2. As Gods Image was lost and forfeited by Adam's fall unto all his posterity so there was not any possible way for our recovering of it except a price and no lesse price than the bloud of Christ had been first payed to provoked justice for it for Christ behoved to give Himself and thereby purchase sanctification for us that so He might sanctifie and cleanse the Church 3. Our dying Lord had an actuall intention in due time to sanctifie and accordingly doth regenerate justifie and sanctifie yea and bring unto glory all those for whom he died and gave Himself a sacrifice and offering unto God for His intentions cannot be frustrated but He must see the travell of His soul Isa. 53. 11. Now that He intended to sanctifie all such is clear For He gave Himself for it that He might sanctifie and cleanse it 4. As all those for whom Christ our Lord did from love give Himself and whom by His death He intended to sanctifie were in themselves polluted and unclean lying in their bloud defiled both with the guilt of sin already committed and with the filthy vilenesse of sin yet indwelling Eph. 2. 1 -3. So such was the fervency of love in Christ to lost sinners and such was the vertue of His merit that no uncleannesse of this kind did make Him loath them or despare of getting them made clean For that He gave Himself for the Church to cleanse it supponeth that they were unclean and yet He loveth them and from love setteth about to cleanse them 5. The stain and blot of sin both in its filth and guilt hath so much sunk down in and polluted the whole man in soul and body that no liquor under heaven can wash it out or cleanse the soul from it but only the washing cleansing vertue of Christs most precious bloud For He gave Himself for the Church that He might cleanse it 6. This precious liquor of Christs bloud did not cleanse and sanctifie all those for whom He gave Himself so soon as it was shed upon the crosse no there neither was nor can be any cleansing of any by the bloud of Christ untill it be effectually applied unto the filthy soul for he mentioneth the Word and Sacraments as the means whereby Christ applieth the vertue of His death and ascribeth therefore this effect of cleansing unto them He gave Himself that He might cleanse it by the washing of water by the word 7. As this work and duty of applying the cleansing vertue of Christs death by a lively faith Act. 15. 9. is of all the other most difficult So the goodnesse of God hath provided many means by the help whereof we may be carried on towards it the chief whereof are the Word preached and the Sacraments administrated the former containing the charter or grant of Christ and of all His benefits from God unto every one who will receive Him Job 3. 16. The latter being the great seal of heaven annexed to this grant Rom. 4. 11. that thereby we may be more and more confirmed in the faith of it for His providing these means doth point at both the difficultie of applying Christ and his care to have us brought up to it That He might cleanse it by the washing of water and by the word 8. The Spirit of God prescribeth means unto Himself by which He bringeth about the work of grace in gracelesse sinners not to ty Himself absolutely and in all cases to such means but that we may be tyed to depend on Him in the use of them His ordinary way being to convey grace by these for though He may sanctifie some from the womb before they hear the Word or receive any Sacrament Jer. 1. 5. yet He holdeth these forth as the ordinary means by which He cleanseth even the washing of water by the word Vers. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish HEre is the second end of Christs giving Himself for His Church as also of His sanctifying it which end is not attained untill the life to come for besides that he hath spoken of the Churches state of grace ver 26 the words here used are so comprehensive and large that they cannot be well understood to have their full accomplishment untill Believers be brought by Christ unto that full perfection in grace which shall be attained in glory Which state of perfection is here set forth by that most perfect union and conjunction which the Church shall have with Christ being presented to Him as the Bride to the Bridegroom for the through accomplishing of the marriage by vertue of which most perfect union the Church shall be glorious that is perfectly holy and happy as he after explaineth shewing all evil whether of sin or misery shall be removed even the least spot of sin or wrinkle through old age or misery not excepted and that all contrary good shall be bestowed both perfect holinesse and happinesse in such a measure that
the most rigid critick or Momus himself shall not find any inlack or defect in either as the word rendered without blemish will bear Doct. 1. All those who are justified and sanctified here and none but they shall be glorified hereafter for Christ must see the travel of His soul Isa. 53. 11. which is not only to sanctifie those for whom He gave Himself ver 26. but also to glorifie them and to bring them to glory by the way of holinesse That He might present it to Himself a glorious Church 2. Christ hath purchased by His death not only sanctification to His Church but also heaven it self and therefore our glory in heaven is not merited by our holinesse but being purchased by Christ is freely gifted to us Rom. 6. 23. He gave Himself for it that He might present it to Himself a glorious Church saith he 3. Though Belivers even while they are here be brought near to God in Christ by faith Eph. 2. 13. and have fellowship with the Father and with His Son Jesus Christ 1 Joh. 1. -3. yet all that fellowship and nearnesse is but a distance and kind of estrangement being compared with that most perfect presence and intimate fellowship which shall be enjoyed hereafter the former being but mediate through the glaste of Ordinances 1 Cor. 13. 12. frequently interrupted Psal. 30. 7. and no wayes full 1 Cor. 13. 12. but the latter shall be immediate 1 Cor. 13. 12. constant 1 Thess. 4. 17. and so full that they who enjoy the meanest degree shall find no inlack Psal. 17. 15. for he speaketh of Christs presenting His Church to Himself in glory at the great day as if there were nothing but uncouthnesse and distance betwixt Him and the Church untill then that he might present it to himself a glorious Church saith he 4. Though every believing soul is when the Father draweth it to Christ contracted and handfasted with Him Hos. 2. 19 20. yet for good and wise reasons it pleaseth the Lord Christ to delay the taking of us home to Himself and the accomplishment and consummation of the begun marriage untill all the Elect being effectually called shall be presented to Him at once and so this spirituall marriage shall be fully accomplished betwixt Jesus Christ and the Bride the Lambs wife Rev. 19. 7. even as in earthly marriages there is first a Contract or Espousals and then for just and honest reasons some space of time ought to interveen betwixt that and the full accomplishment of the marriage Deut. 20. 7. Matth. 1. 18. for Paul sheweth that then at the great day the whole Church of real Believers shall be presented to Christ as the Bride is to the Bridegroom for the solemn consummation of the marriage That he might present it to himself a glorious Church 5. As believing souls even after their being contracted with Christ by faith and after they are renewed and cleansed in part do not get all their filthy garments put off there being a body of sin and death which cleaveth unto the best So at the finall solemnization of the marriage in the great day the Church of Believers the Bride and Lambs wife shall be clad in garments of glory being fully freed from the smallest remnant of sin and misery and made wholly glorious both in soul Matth. 22. 30. and body Phil. 3. 21. for he saith that he might present it unto himself a glorious Church not having spot or wrinkle c. 6. Those garments of glory and needle-work wherewith the Church the Lambs wife shall be arrayed in the marriage-day are dearly purchased and freely bestowed upon her by Christ her Bridegroom and head for Paul saith Christ gave himself for the Church that he might present it to himself a glorious Church not having spot or wrinkle c 7. This perfect glorious state wherein the Church shall be for ever with Christ her Lord her Head her Husband is such as none can positively declare what it is yea neither can the heart of man comprehend it and all the knowledge which can be here in our state of imperfection attained of it is not so much positive or a knowing what it is as negative or a knowing what it is not by removing all those things from it which imply the least degree of sin and misery for therefore doth Paul set it out here by four negatives Not having spot or wrinkle or any such thing and without blemish and by one affirmative only that it should be holy Vers. 28. So ought men to love their wives as their own bodies he that loveth his wife loveth himself FOlloweth the second argument to inforce this duty of love upon husbands towards their wives taken from the near conjunction betwixt husband and wife which he doth propound in this verse by shewing that the wife is the husbands body in so far as by the law of marriage which shall be explained ver 30. they two become one flesh so that in loving her he doth love himself to wit not so much because his so doing tendeth to his own good and peace though that be also truth Prov. 5. 17 18 19. as that she is his own body a piece of himself yea and his whole self or a second self they two being one flesh and therefore he ought to love her yea and to love her with the same sincerity and ardency of affection kything in the same or like effects wherewith he loveth his own body yea both his soul and body which are himself for the words as their own bodies are both an argument to inforce upon them the duty and a rule to direct them in the right manner of practising the duty Doct. 1. As love in husbands toward their wives after the pattern of Christs love unto His Church is a most necessary duty So considering the many quench-coals of love which the mutual infirmities both of husbands and wives do frequently furnish together with that naturall pronenesse which is in corrupt man being advanced and preferred above others to abuse his authority to domineer with a kind of tyranny over such as are under him it will be found a task not so easie as at the first it would appear for husbands to keep this affection and love flowing from the right fountain and manifesting it self in all its necessary effects towards their wives for to what purpose else doth he reiterate this exhortation and inforce it by so strong and convincing arguments So ought men to love their wives as their own bodies 2. That place of honour and superiority which God hath given the man over the wife as appointing him to be her head doth tye him unto answerable duty so that the greater his honour is the greater is his burden and in particular it bindeth him to love her and from love to govern instruct cherish her and provide for her and to all other things by proportion which the head doth for the body for from what he said ver
Paul doth not condemn but approve this custom among men that no man ever hated his own flesh but nourisheth and cherisheth it 6. As Christs example in His dealing towards the Church is a most excellent copie to be eyed and imitated by husbands in their carriage toward their wives and that not only in their love but in all those other duties flowing from love which they owe unto them So it doth concern both husbands and wives to eye this pattern much and to draw their motives and encouragements unto their mutuall duties from it as that which will much conduce to keep their hearts in a spirituall frame even in those performances and to prevent that carnal worldly disposition which the misguided care of performing such duties as the married-state of life calleth for doth usually contract for as he propounded Christs example for a motive to and pattern of the duty of love ver 25. so of those duties also of nourishing and cherishing which flow from it in this verse even as the Lord the Church 7. A husbands care ought to extend it self not only to nourish and cherish his wife in things temporal and which concern her body only but also in things spiritual and which concern her soul and therefore he would be circumspect lest under pretence of eschewing all suspicion of displeasure with her and of giving necessary tokens and evidences of his love and kindnesse to her in order to his outward cherishing her he do neither willingly neglect the care of her salvation or by fondnesse or lightnesse incapacitate himself to do her any good in that respect for Christ doth nourish and cherish His Church by taking care of and providing mainly for the souls and eternall state of His People and husbands are commanded here to make Him their pattern Even as the Lord the Church saith he Vers. 30. For we are members of his body of his flesh and of his bones HE giveth here a reason why Christ doth so cherish His Church where in stead of naming the Church expresly which the sequell of his discourse did require he mentioneth himself and other true Believers among the Ephesians under the pronoun we the Church here spoken of for whom Christ did give Himself being only made up of such And the reason is taken from that neer and strict union or that spirituall marriage which is betwixt Christ and Believers whereof that ancient marriage betwixt Adam and Eva was a kind of type and shadow as appeareth from the words here used which are taken from Gen. 2. 23. and were uttered at first by Adam concerning himself and his wife but are here by allusion to that marriage of theirs made use of to set forth the spirituall marriage betwixt Christ and His Church the tie and bond whereof is so near and strict that as the Apostle sheweth all Believers are members of His body yea not only of one nature with him which is common to them with all mankind but also as they are new creatures they have their originall and nourishment from Him even from His flesh and bones in so far as they owe the beginning progresse and accomplishment of their spirituall life to Christ His taking on of flash and His suffering in the flesh and by the vertue of those His sufferings they are quickned and fed and so are of His flesh and of his bones Doct. 1. Then do we speak and hear to our comfort and edification these truths which expresse the tender and warm care of Christ unto His Church when we make application of them to our selves and by a lively faith do enter our selves among these for whom He doth so care for the Apostle having in the preceeding verse spoken of Christs nourishing and cherishing of His Church applyeth that to himself and other true Believers among the Ephesians while he saith for we are members of his body 2. Then may we upon good grounds apply these generall truths unto our selves when as members of Christs mysticall body we draw our spirituall life and nourishment from that vertue and influence which Christ hath purchased by His sufferings in the flesh for upon this ground Paul doth substitute himself and other true Believers in stead of the Church and claimeth interest in Christs tender and warm care whereby He doth nourish and cherish His Church while he saith we are members of His body of His flesh and of His bones 3. There is no relation which Christ hath taken on toward His Church but it bindeth him to and accordingly he will perform all those answerable duties which men under these relations are bound to perform toward those to whom they have them for he giveth a reason why He did nourish and cherish His Church as a man doth his body and a husband ought to cherish his wife because he had taken on the relation of an head and husband to His Church while he saith we are members of His body of His flesh and of His bones 4. As true Believers have a twofold being one naturall and another spirituall so they have a twofold originall answerable to each of these In their naturall being they owe their originall under God unto their parents as being bone of their bones and flesh of their flesh as Eva the first woman did owe it to her husband But as they are renewed and born over again they owe their spirituall being not to the will of the flesh or the will of man Joh. 1. 13. but to the vertue of Christs obedience and sufferings in His flesh 1 Joh. 4. 9. for he saith not they are bone of His bones and flesh of His flesh as Adam saith of his wife Gen. 2. 23. to point that she did owe her naturall being unto him as being come and made of him but that they were of His bone and flesh to wit in their spirituall being as they were renewed and members of His body for we are members of his body of His bone and of His flesh Vers. 31. For this cause shall a man leave his father and mother and shall be joyned unto his wife and they two shall be one flesh THis verse in the literal plain and historical sense of the words holdeth forth the law of marriage binding all married parties in all times which was pronounced by Adam Gen. 2. 24. and approved by God Himself Matth. 19. 5. And the words taken in this sense contain the third reason to prove the former consequence ver 28. that seing wives are the bodies of their husbands therefore they should be loved The argument is taken from that law of marriage expresly declaring that for this cause to wit because the wife is bone of his bone and flesh of his flesh as the cause is expressed Gen. 2. 23 24. which is the same in effect with the cause given ver 28. even because she is the body of the husband to which this verse literally taken doth relate or to the thirtieth verse immediatly preceeding in